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How can researchers develop methods that are both child-centered and grounded in the “epistemology of racial emancipation” given the unique challenges associated with conducting research with young people and white people? The purpose of this chapter is to examine the use of an innovative child-centered visual research method within the context of a larger ethnography focused on how white children come to form ideas about race in America. As part of a broader ethnographic study, white children between the ages of 10 and 13 were presented with photographs of celebrities. Children were asked questions about how to racially classify these popular culture icons, an activity that led to further discussion about race and racism in America. Drawing upon photographs of popular cultural icons and celebrities is one strategy for approaching uncomfortable topics with children in way that is less intimidating and that also brings new data to the study. Children made this aspect of the interview their own, bringing their unique perspectives to bear. This chapter discusses at length unique methodological issues, strategies, and innovations involved in research with white children about race. This chapter makes original contributions to the field of developing innovative, child-centered methods for conducting research with children and youth as well as existing scholarship on whiteness, privilege, and the social reproduction of racial ideology/racism.

This chapter seeks to provide an overview of current directions in the areas of methodology, with a focus on examining the ways in which ontology and epistemology are being reframed within the context of international comparative education by established as well as new and emerging scholars. We highlight recent efforts to contest larger epistemological/paradigmatic issues including the importance of reflexivity and interrogating the role of the researcher (i.e., subjectivity and positionality), draw attention to epistemological issues of what can be known and how, and underline research that challenges dominant and hegemonic discourses and presents alternative perspectives/knowledge. The second half of the chapter documents scholarship that over the past five years has attempted to do what we highlight as contested in the first half. Finally, we will work to contextualize the intersections between theory and practice with a goal toward anticipating some potential directions for research methodologies in international comparative education and ways professional and academic centers might foster deeper and more nuanced dialogue on the topic in the future.

Post-apartheid South Africa has some of the highest educational and economic disparities in the world. Taylor Salisbury’s (2016) analysis of the National Income Dynamics Study reveals that South Africa’s unequal distributions of income and wealth by race are likely to worsen over time, with Africans the most disenfranchised by low-quality education and low monthly earnings. What is missing from Salisbury’s discussion is that definitions of quality education are analogous to Western democracy, epistemologies, and curriculum. Township schools where most African children and youth attend do not draw upon African epistemologies, values, and languages to support the development of Africans’ productive capacities. Increasingly, capacities are only considered “productive” if they align with modernity and values of the labor market. In this chapter, I argue that South Africa is schooling inequality through the exclusion of African epistemological traditions and the inclusion of mainly Western liberal principles. The notion of divided (epistemological) space – separate, distinct, and apportioned – is examined from the research data I collected with African (in this case Xhosa) primary and secondary students, teachers, and principals in South Africa’s longest-standing township. The intent is to orient the field of comparative and international education to critically problematize discourse that identifies equality as central to social change but that ignores indigenous constructions of democracy informed by different epistemological traditions. This work builds on the growing argument about the need for comparative educators to learn from indigenous perspectives (Freeman, 2004), indigenous knowledge systems (Kubow, 2007), and different educational traditions for comparative study (Assié-Lumumba, 2017).

In this chapter, we present critical race theory (CRT) with a focus on Latino critical theory (LatCrit) and its impact on Latinx educators, Latinx youth, and Latinx communities. We focus on identity inclusion and Latinidad as a way to increase critical consciousness of educators and Latinx youth, language rights, and feminist pedagogies of resistance. LatCrit frameworks are used as transformational resistance and afford a productive platform for developing critical understandings of the educational experiences of Latinx youth. We discuss relationships and community through the alignment of LatCrit and critical pedagogy and the application of critical theory and community-responsive pedagogy in increasing equitable outcomes in educational settings that support Latinx youth and families. We provide recommendations to address the challenges Latinx youth face and how Latinx educators can continue to support youth through a LatCrit framework, and a summary of possible solutions to consider. We close with some reflection and dialogue questions.

Revolutionary thinker and Civil Rights leader, Ella Baker, once declared, “Strong people don’t need strong leaders.” Baker’s statement epitomizes her philosophy that the wisdom needed to fight against hegemony emerges from the brilliance of the people stuck at the bottom of oppressive systems. Standing in stark contrast to the charismatic leadership philosophy of many in the nation, Baker’s model encourages disenfranchised youth and elders to lead themselves into the struggle to bring down America’s apartheid system of governing. Yet grassroots governing is complex and constantly evolving. But it leaves no space for static hierarchal iterations of leadership, an epistemology that pervades and corrodes the nation.

Growing up in this nation’s segregated south, I have struggled to understand the impact of racism on school leaders, faculty, students, and parents. Thus, my chapter will use institutionalized racism as the lens to examine the toxic environment that school leaders, and, ultimately, all leaders face because of the country’s chosen amnesia of its bloody history, a history that still impacts current public policy. Within that context I will also offer alternative ways to lead, especially that modeled by Civil Rights icon and president of the Algebra Project, Robert P. Moses.

The situating of pimatisiwin as a framework for spatial justice and self-determination aids educators in strengthening their understandings of Indigenous knowledges to support an authentic inclusion of Indigenous students with disabilities. Through the sharing of Canada’s colonial history, and by critically examining the principles of care within special education, the author exposes its relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples continue to be marginalized in the twenty-first century. This justice work asks educators to shift their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to help them see and hear the faces and voices of disabled Aboriginal children and their kinships. The chapter discusses the social model of disability, the psychology of Gentle Teaching, Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other knowledge keepers, in order to suggest an agenda for educators to come to an understanding of an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating an equitable, caring, and inclusive society for all disabled Indigenous children and youth.

In this chapter, the authors aim to recontextualise the local picture of youth participation in Manchester in a wider European perspective. First, because the research framework was a comparative European research project and, second, because the relevance also of local research depends on the degree to which it provides general insight into a phenomenon. The authors share with the editors and the other authors of this book the aim of questioning dominant understandings that limit youth participation to institutionalised forms and to young people’s involvement in existing practices and processes predefined by others, in most cases adult professionals like educators, youth workers and policy-makers. Based on the identification and discussion of three aspects related to the recognition of young people’s practice as participation in formal, non-formal and informal settings, the current authors want to use their views from the outside to shed light on the tensions and ambivalences of youth participation that do not become obsolete by applying a wider notion of participation.

In this chapter, we explore our experiences of co-teaching an undergraduate elementary teacher education class titled, “Teaching Language Arts in FNMI (First Nations, Métis and Inuit) Contexts.” In our curriculum-making for the course, we drew on Narrative Inquiry as pedagogy, as well as on Indigenous storybooks, novels, and scholarship. We chose to work in these ways so that we might attempt to complicate and enrich both our experiences as teacher educators, and the possibilities of what it means to engage in Language Arts alongside Indigenous children, youth, and families in Kindergarten through Grade 12 classrooms. Thus, central to this chapter will be reflection on our efforts to co-create curriculum alongside of students – considered in their multiplicity also as pre-service teachers, mothers, fathers, brothers, sisters, daughters, sons, etc. – in ways that honored all of our knowing and experience. The relational practices inherent to Narrative Inquiry and Indigenous approaches to education, such as the creation and sharing of personal annals/timelines and narratives, along with small and large group conversations and talking circles are pedagogies we hoped would invite safe, reflective, and communal spaces for conversation. While certainly not a tension-free process, all of the pedagogical choices we made as teacher educators provide us the opportunity to attend to the relational and ontological commitments of Narrative Inquiry, to the students in their processes of becoming, to Indigenous worldviews, and to the responsibilities of the Alberta Language Arts curriculum.

This chapter provides a theoretical and empirical examination of young people’s role in identifying and solving problems in their communities from a social justice perspective. The complex political processes in South Africa stymie a top-down approach for advancing social justice. Therefore, this study focuses on a bottom-up stance to nurture social justice efforts by concentrating on the role of the youth, younger than 18 years, in initiating change in their communities. Such engagement aligns with the principles outlined in the United Nations Convention on the Rights of the Child adopted in 1989 that aims to enrich both the individual and the community (Dirsuweit & Mohamed, 2016; Office of the United Nations High Commissioner for Human Rights, 1989). The University of South Africa is involved in a community outreach program of this nature, commissioned by Empowervate Trust, a South African non-profit organization that manages the Youth Citizen’s Action Campaign (Y-CAP), which equips learners with the skills to solve societal issues in their respective communities. This chapter thus attempts to clarify what active citizenship means to the youth, by focusing on the findings from focus-group interviews with South African learners who are involved with community development projects that advance social justice initiatives in their communities through the Y-CAP endeavor.

To explore the intersecting dynamics of gender, ethnicity, age, safety, power and sexuality in two cases of qualitative research

Reflexive analysis of community participatory action research.

Being an ‘insider’ is a nuanced and complex identity in social research leading to power flows that are not unidirectional. In addition, not only is gender not the only difference that makes a difference, but it is also important to consider the importance of difference within ‘sameness’.

In considering intersecting identities, difference and sameness this chapter adds to the assertion that research is never ‘hygienic’ and the role of self and research participants are vital considerations at all stages from design to dissemination.