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Public schools are spaces where capital-T transformation in teachers is needed (Guillory, 2012). To shift schools to places where all communities are valued, teacher education programs must create spaces where shifts in beliefs and practice can occur. This study aims to describe how the use of a social justice curriculum framework impacted teacher candidates by creating such a space.

This is an ethnographic study. Qualitative ethnography is appropriate when “the study of a group provides an understanding of a larger issue” (Creswell, 2015, p. 466). In this case, studying the impact of a social justice framework on the children and teacher candidates in the program allows the researchers to capture the relationships developed during the course of the program and study.

The framework created valuable experiences for both teacher candidates and elementary age participants. Data were collected to determine the impact of the program on all participants. The authors discuss implications for practitioners planning a social justice curriculum and for teacher educators planning field experiences for teacher candidates.

The need for shifting beyond culturally relevant pedagogy has been well documented in the field (Cho, 2017; Guillory, 2012; Paris, 2012). Moving toward – culturally sustaining pedagogy, multicultural social justice curriculum, critically conscious teachers – must be a priority in teacher education (Banks, 2013; Convertino, 2016). This has been explored in other studies, particularly in studies of merging – or emphasizing – multicultural and social justice education and curricula (Cho, 2017; Lawyer, 2018; Sleeter, 2018). What sets this study apart, and what needs further exploration diverse, is how to set up multicultural social justice education projects involving culturally and economically teacher education candidates and students working together (Cammarota, 2016; Lawyer, 2018; Valenzuela, 2016).

The questions that arise from this study make it new in the field. These include how to set up these diverse field experiences, including how to increase recruitment and retention of culturally and economically marginalized students in teacher education programs (Cammarota, 2016; Castaneda, Kambutu and Rios, 2006). These are important questions to consider in designing research and recruitment projects in colleges of teacher education. Exploring how to push multicultural education into multicultural social justice education deserves additional attention and exploration (Cammarota, 2016; Lawyer, 2018; Sleeter, 2018; Valenzuela, 2016).

For more than two decades, clinical legal education scholars have touted the value of cultural competence. Professors, practitioners, and law school administrators now agree that experiential learning opportunities not only provide students with exposure to real clients and organic factual scenarios but also offer students the opportunity to work with diverse individuals. Indeed, because cultural competence is so important to the lawyer–client relationship, many clinical programs offer classroom instruction on cultural competence before allowing students to interact with clients.

Generally, clinical education is reserved for upper-level law students while first-year students spend their time immersed in doctrinal courses and a legal writing and analysis course. Clinical faculty have no opportunity to introduce cultural competence skills to law students unless they enroll in a clinic. As a result, many students receive no training in cultural competence.

This chapter proposes a framework for introducing cultural competence during the first year of law school. The central focus of the framework is the concept of cultural self-awareness. Through an education in cultural self-awareness, students will learn that they are cultural beings whose perspectives on the law are colored by their own life experiences and any attending biases. They will also learn that judicial decision-makers, like other human beings, are influenced by their culture. This approach is necessary to disabuse first-year law students of the notion the law is objective, gender-neutral and colorblind. The chapter offers specific strategies for a Torts course, but the general concepts are applicable to the other first-year courses.

This conceptual paper aims to problematize interculturality and intercultural communication within the conditions of Teaching English to Speakers of Other Languages (TESOL) and today’s circumstances. In spite of the new emphasis on intersubjectivity and non-linearity in intercultural communication studies, TESOL seems to still perpetuate hyper-solid and essentialist representations of interculturality. This paper argues for the necessity of altering common perceptions of TESOL students by critically considering the imbalanced sociopolitical realities that may be reflected/encouraged in classrooms. Without accounting for the additional factors involved in using English while interacting with the culturally different other, TESOL may not be able to ensure mutually satisfactory communicative experience.

Closer inspection is paid to intercultural communication research/pedagogy in TESOL to delineate the inaccuracies that have pervaded interculturality narratives and encourage sociopolitically conscious teaching that recognizes discourses of power and justice.

A simplistic/positivist consideration of interculturality in TESOL is rather unresponsive to possible unfair treatment of students’ cultures and the current circumstances, which are imbued with a high sense of complexity and non-linearity, resulting in producing ready-made conclusions.

This paper proposes embracing more complex approaches in accounting for the complexity of interculturality in TESOL pedagogy and research by taking into account intersubjectivity, suspending native-speakerism normativity, western hegemony and non-linearity of intercultural interactions.

This paper recognizes the inefficiency of presenting interculturality as a matter of conforming to communication standards of Anglophone cultures but rather argues for the need of promoting inclusive education that appreciates cultural diversity and considering the conditions (identity and culture) of non-native speakers in TESOL.

This chapter proposes a research agenda for the study of large law firm culture and explains how the research would contribute to both legal ethics and organizational theory. It focuses on two sets of questions that are uniquely suited to investigation in large law firms. First: what is the significance of organizational culture, relative to that of professional networks and subgroups? To what extent does organizational membership shape lawyers’ understandings about “how things are done”? Second: how is organizational culture sustained? What are the mechanisms of cultural integration in volatile, multioffice firms? The chapter draws on a pilot study of law firm culture in one 500-lawyer firm.

Building on relational inequality theory, this paper incorporates social capital as a device to trace the flow of resources through relationships originating within and beyond organizations. I draw on a survey of over 1,700 lawyers to evaluate key dynamics of social capital that shape earnings: bridging and bonding, reciprocity exchanges and sponsorship, and boundary maintenance. The findings show social capital lends a lift to law graduates through bridges to professional careers and sponsorship following job entry. Racial minorities, however, suffer a shortfall of personal networks to facilitate job searches, and once having secured jobs, minorities experience social closure practices by clients and colleagues that disadvantage them in their professional work. A sizeable earnings gap remains between racial minority and white lawyers after controlling for human and social capitals, social closure practices, and organizational context. This earnings gap is particularly large among racial minorities with more years of experience and those working in large law firms. The findings demonstrate the importance of identifying the interrelations that connect social network and organizational context to impact social inequality.

This chapter seeks to help and support online educators in their efforts to improve tomorrow. Specifically, the chapter shares practical strategies and tools that online educators can easily apply, adapt, and/or personalize in order to help promote a mindfully multicultural classroom in their online classrooms and programs. The chapter includes a wide range of actionable tools and exercises to help online instructors optimize the learning experience for all students by building upon the unique strengths and diverse cultural backgrounds of all students in their online classrooms. The strategies help instructors leverage diversity as a means to promote equity and social justice in online programs and, ultimately, the world as a whole. The chapter relies upon Gollnick and Chinn’s (2017) six beliefs that are fundamental to multicultural education and presents strategies from two perspectives or lenses (student-focused and faculty-focused). Approaching the issue from a dual-sided lens is intended to best support the ultimate goal of improving the student learning experience. Emphasis is placed on both public and private interactions between faculty and students. Public interactions include all discussion board and announcement communications. Public interactions also include resources that are shared in the online classroom for all students’ benefit.

This study explores how a group of middle school social studies teachers at a school, whose student population is primarily affluent and white, include multicultural content in their curriculum. Interviews and observations along with an analysis of the textbooks, state standards, and the school’s scope and sequence were the main sources of data collection. Three common themes arose in this study in relation to the incorporation of multicultural content into the social studies curriculum: (a) There is a discrepancy between teachers’ perceptions and practices; (b) the teachers’ background in multicultural education is limited, and (c) though there is some inclusion of multicultural content, it is not put into practice in any substantial way because it is not seen as applicable to their school environment.

In this chapter, I examine the informal cultural expertise utilized in the District Courts and Courts of Appeal of two Finnish cities. I argue that the parties that serve as providers of “cultural expertise” are manifold and include eyewitnesses, interpreters, and even the courts themselves. I examine the challenges regarding the informal use of cultural expertise, drawing from debates that consider the relationship between an “insider-expert” and a “trained-expert” in acting as a cultural mediator.