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The theoretical framework guiding these studies draws from the work of Paulo Freire (1989) who argues that transformation in schools and in society is possible when teachers value and utilize the diverse cultural schema of every student. Our work is further informed by critiques of the deficit perspective that dominates many school settings (Bartolomé & Balderrama, 2001; Garcia, 2001) in the United States. According to this perspective, the documented lack of school success of many children of color, of many children whose first language is not English, and of poor children in general is attributed to deficits in the children themselves, their families, and cultures. Most often, parents are cited for not reading to their children, not emphasizing the importance of education, not disciplining their children, not speaking English to their children, and/or for their own “dysfunctions” which interfere with their children’s learning.

Legal syncretism seeks to provide a rather different account of how laws interact with one another as the people deal with them. The purpose of this study is to provide a rather different account of how laws interact with one another as the people deal with them in the society.

This paper discusses the current concept of legal pluralism as to whether it really holds as the right theory for building a harmonious and trustworthy legal system in a multi-cultural country such as Indonesia. This study involves socio-legal research drawing on empirical data. It discusses the practice of legal pluralism in Indonesia by analyzing the characteristics of her legal system, especially the roles of customs and religion in it.

The research, conducted in five Indonesian cities, reveals that the current proposal of legal pluralism is not really helping to solve the difficulties faced by the Indonesian legal system. Therefore, this paper proposes legal syncretism or the theory of unity in diversity (bhineka tunggal ika) as an alternative to help cope with some of the difficulties faced by many legal systems in developing countries, especially Indonesia.

Although legal pluralism sounds promising, wrong and misleading interpretations have been provided by many of its proponents. Legal pluralism has been touted by many socio-legal scholars as a key concept in the analysis of law. Yet, after almost 20 years of such claims, there has been little progress in the development of the concept. Despite these confident pronouncements and the apparent unanimity that underlie them, however, the concept gives rise to complex unresolved problems. Legal syncretism seeks to provide a rather different account of how laws interact with one another as the people deal with them.

Political and social economists are interested in understanding a connection between Buddhism and economics. The link can be found in Buddhist ethics; the resulting economics is both scientific, in the modern American sense, and normative. Buddhist economics may be regarded as syncretic and its principles may have universal application.

Self-determination policies and the expansion of bilingual schooling across Australia's Northern Territory (NT) in the 1970s and 1980s provided opportunities for Aboriginal educators and communities to take control over schooling. This paper demonstrates how this occurred at Shepherdson College, a mission school turned government bilingual school, at Galiwin'ku on Elcho Island in North East, Arnhem Land, in the early years of the policies between 1972 and 1983. Yolŋu staff developed a syncretic vision for a Yolŋu-controlled space of education that prioritised Yolŋu knowledges and aimed to sustain Yolŋu existence.

This paper uses archival data as well as oral histories, focusing on those with a close involvement with Shepherdson College, to elucidate the development of a Yolŋu vision for schooling.

Many Yolŋu school staff and their supporters, encouraged by promises of the era, pushed for greater Yolŋu control over staffing, curriculum, school spaces and governance. The budgetary and administrative control of the NT and federal governments acted to hinder possibilities. Yet despite these bureaucratic challenges, by the time of the shift towards neoliberal constraints in the early 1980s, Yolŋu educators and their supporters had envisioned and achieved, in a nascent way, a Yolŋu schooling system.

Previous scholarship on bilingual schooling has not closely examined the potent link between self-determination and bilingual schooling, largely focusing on pedagogical debates. Instead, this paper argues that Yolŋu embraced the “way in” offered by bilingual schooling to develop a new vision for community control through control of schooling.

The purpose of this paper is to ascertain impact of modernisation on moral behaviour in village communities in North India.

Both qualitative and empirical analysis is done to evaluate a set of ideas related to the main objective. The empirical analysis is based on primary data.

Limitations of primary data notwithstanding, results suggest that in-group, inter-group and generalised trust are not exclusive. The empirical results also suggest that significant sources of inter-group trust are trust in neighbours, trust in village council, development/modernisation and education. And sources of generalised trust seem to be inter-group trust, trust in village council, development and education.

The study pertains to village communities in Indian Punjab embedded in region’s evolved syncretic culture. Researchers need to take into account historical specificities while designing studies for other areas.

The paper finds that majority of individuals in the evolved, heterogenous communities are inclusive and subscribe to moran values that persist with modernisation. But core values may become dormant in a situation of social disequilibrium. Inclusive development and spread of education in a conducive local institutional framework seem to restore them.

Seeks to highlight the range of potential benefits flowing from neo‐corporatism. Profiles some of the principle critiques of the neo‐liberal orthodoxy followed by a more detailed review of the benefits in terms of limiting inflation, generating employment, promoting greater social equity, reducing the incidence of industrial conflict and providing the basis for a more stable growth trajectory. Considers the area where evidence is lacking and uses previous research for its evidence.

The purpose of this chapter was to deconstruct the underlying contradictions of crowdfunding practices and to show how crowdfunding practitioners develop a schizophrenic use of these contradictions.

The main contradictions of crowdfunding practices are introduced with theoretical references. Then short cases are used to illustrate how crowdfunding practitioners try to cope with these contradictions.

The crowd addresses many contradictions, first because it is a syncretic concept, second because online crowds are still to be proven crowds. In any case, crowdfunding practitioners do their best to take the advantage of these contradictions, and run the risk of falling between two stools.

An attempt to provide an analysis of crowdfunding as a social, and not only economic, phenomenon, to suggest avenues for further critical research on crowdfunding.

In the first millennium AD when international trade brought silver coins to Madagascar, they were melted down for jewelry or cut into pieces to meet the needs of small-scale local trade. The Merina culture of the highland interior saw in the original uncut silver coin an image of completeness and perfection. Such coins became obligatory ritual offerings acknowledging the sanctity of the sovereign. “Ritual economy” is brought into fine grain relief when pieces of “all-purpose money” are used in ritual prestation and when markets become a symbol of morality indexing political legitimacy. Today traditions of the highlands have co-opted the royal offering of “uncut coins” for local ritual purposes and local ritual specialists engage in symbolic assaults on “all-purpose money.” This chapter draws upon Merina royal oral traditions, ethnohistoric accounts, and contemporary ethnographic work with Betsileo ritual specialists to argue that the poetic and the syncretic necessarily enter into discussions of the economic.

The South Texas University this study examined is a Hispanic Serving Institution (HSI) that has a 73.3% Hispanic (primarily Mexican American) population (Tallant, 2018 ). The logical consequence of education is the provision or guarantee of an equitable opportunity for all students to have equal access to learning and the achievement of academic success (Stewner-Manzanares, 1988 ). The basic definition of bilingual education in the United States is the use of two languages for instruction of the home language and English. Unfortunately, this basic principle is not accepted by postsecondary institutions as predispositions of university preparedness (Blanchard & Muller, 2014; García, Kleifgen, & Falchi, 2008; Kanno & Cromley, 2013; Lee et al., 2011; Menken, Hudson, & Leung, 2014). Mexican American students are potentially being left out of the opportunities afforded by the attainment of a postsecondary education because they are a language minority (Lucas, Henze, & Donato, 1990; Moll, 1990; Trueba, 2002; Trueba & Wright, 1981; Washington & Craig, 1998). Students are already examined for postsecondary credentials or college readiness, in the eighth grade (Paredes, 2013). Through this testing, 11 out of every 100 Hispanic children in the state of Texas are deemed as having attained postsecondary credentials (Paredes, 2013). As part of the fastest growing demographic group in Texas and the United States, the Mexican American population holds the lowest rate of graduation from postsecondary institutions and the highest high school dropout rate of any ethnic minority in the nation. In a 12-year study, Kanno and Cromley (2013) found that one out of eight English as a second language (ESL) or English language learners (ELLs) attain a bachelor’s degree from postsecondary institutions across the United States while the success rate for their English, monolingual counterparts is one out of three. Various researchers (García et al., 2008; García, Pujol-Ferran, & Reddy, 2012) argue that the inequity of education in the United States can be measured by how few minority students educated under the principles of education attend a postsecondary institution because it is the diploma from such institutions that leads to higher paying wages for the individual (García, 1991; García et al., 2008, García et al., 2012).

This large‐scale exploratory research explores the manner in which various organizational types view their social obligations in terms of the tradeoffs (or potential symbioses) between economic and non‐economic (social) goals. Historically, this issue has been researched only in the context of business firms. Given the increased scope and visibility of nonprofit organizations, it becomes particularly relevant to explore a broad range of organizational types. To proceed with this research, this study proposes a 5‐class typology describing the organizational spectrum from the fully for‐profit to the fully nonprofit organizations. This paper also contributes to the emerging empirical research stream in the area by undertaking a systematic assessment of the way in which all organizational types value their economic versus social orientations as gauged by several measures. Across the two top executive levels, a regular progression of statistically significant differences are found between the five organizational types with respect to their social and economic orientations. A by‐product of this research is that we reveal how the economic or social orientation of organizations can be systematically investigated by undertaking large‐scale empirical studies with appropriately designed research instruments.