Eating is a conscious activity, not just a biological necessity, and as such, eating habits and tastes can be guided. When individual issues, such as those around food, coincide with the economic, demographic, and health problems of society, they become public issues, then state concerns, and ultimately part of public policy. In Argentina, the education system was founded simultaneously with the nation-state and became a crucial tool in the process of modernization. Feeding and food education were part of that process. This issue was of essential importance in a country structured from the beginning as a dependent agricultural-export economy. Food education is defined as a set of means, methods, and social relationships related to the production, transmission, distribution, and acquisition of knowledge and expertise. The purpose of food education is to influence the kind of food the population eats, to shape their nutritional habits and tastes; to produce enough food and set the conditions, techniques, and technologies to achieve it; to convey people’s rights and obligations to access food; and to establish the roles the state, community, family, and the market must play in order to reproduce the biological, economic, and cultural order of society.
Public and Private Dimensions of Food Education in Early-20th-Century Argentina
Angela Aisenstein and María Liliana Gómez Bidondo
Curriculum: Local, National, Transnational, and Global
Sybil Durand and Nina Asher
Examining curriculum in terms of local, national, transnational, and global contexts requires engaging discourses of postcolonialism, decolonization, and globalization. Curriculum studies, empirical research projects, as well as literature, film, the arts, and social media collectively illustrate the many ways in which local, national, transnational, and global influences intersect and inform each other. These intersections and the tensions they raise with regards to race, culture, gender and sexuality, and nation, in turn shape curriculum, teaching, and educational research. The resurgence of racism, xenophobia, and global capitalism, and the resounding calls for activism in response to social and systemic injustice have implications for education researchers to persevere in advancing decolonizing curriculum studies that aim to dismantle oppressions and build coalitions.
Gendered Concerns of Improved Female Participation in Indian Higher Education
Gender gaps in education and training are already shown to be having far-reaching effects on women’s economic participation. These are only likely to grow in the new era of knowledge-centric economies. Specific efforts at mainstreaming women in this new age through their inclusion in higher levels of education and skills training are imperative. The situation in India is more complex given its rising numbers and increasing diversities on campuses, with sociocultural and regional connotations adding to existing biases. The data on the status and trends reveal gender disparity in higher education in India in explicit and implicit forms further reflecting on women’s work participation. The disparities are more explicitly visible when seen through the adverse graduate population ratio, a long-existing adverse female participation ratio more particularly in certain streams/courses and implicitly through their career progression, and an adverse female employment ratio in the majority of Indian states. The policy focus so far has been on gender-targeted initiatives and expenditures to increase female access and enrollment in higher education. As a result, while gender gaps in access have closed, higher education spaces remain gendered with poor and biased labor-market outcomes. The interventions need to be made at three levels: gender equality in technical, vocational, and job-oriented education; gender balance in elite institutions; and gender sensitization and services within and outside campuses. The focus needs to align with equal opportunity initiatives and expenditures. There is also a need for region-specific interventions through spatial mapping at a subnational level and a greater focus on understanding the concepts, issues, and processes of gender balancing in higher education.
Sociology of Gender and Education
Mohammad Naeimi and Jón Ingvar Kjaran
Sociology of gender and education is an interdisciplinary subfield of inquiry in sociology that is situated in feminist sociological theories and education/pedagogy/schooling. The field investigates complex, multileveled, and unequal distributions of power in educational spaces regarding gender constructions, identities, and characteristics such as femininity, masculinity, non-normativity, and nonbinarism. More precisely, sociology of gender and education deeply inquiries how and to what extend education systems and schools, as modern institutions of society and public sectors, embody power and resources to reinforce and deploy the social order built historically around male gender privilege while maintaining women’s and other marginalized groups’ issues at the periphery. The researchers of this field, therefore, by touching upon historical, political, and sociocultural accounts, highlight and criticize the heteronormative, patriarchal, and male-centered inherence of the educational environment that (re)produces gender distinctions, gender inequality, and gender-based violence. These gender inequalities can be found in areas and aspects of education including curricula, learning material, teacher-student interaction, and school culture.
Navigating Change: Pacific Islanders, Race, Sport, and Pipelines to Higher Education
Tagata Pasifika (Pacific People) is a transnational affiliation whose collective colonial experiences provide island nations of Oceania a means for contestation over local discourses of power and race. Employing the principle of Tagata Pasifika within higher education necessitates recognition of how postsecondary institutions are significant sites of conflict that engender the collective resistance among Pasifika communities for the following reasons: (a) to close the educational opportunity gap between Pasifika communities and spheres of influence—positions of power that dictate policies, social circumstances, and human living conditions; (b) to affirm Pasifika participation in the knowledge production process by developing ontological self-efficacy and decolonizing spaces in higher education that erase and marginalize Pasifika ontologies; and (c) to engage action research as opportunities that enact various forms of sovereignty, such as the ability to participate in cultural practices as authentic and legitimate ways of knowing and being or recognizing Pasifika intellectual participation as a process of action, or inaction, informed by cultural and experiential values. A salient college access point for Pasifika communities is the phenomena of college athletics because Pasifika college football players are 56 times more likely to matriculate to the National Football League. However, low graduation rates—only 11% of Pasifika college football players graduated from the Football Championship Series college division in 2015—have made this “untraditional” pathway an extractive pipeline that provides the National Collegiate Athletic Association membership institutions with athletic labor. Although college athletes continue to have the conditions of their admissions leveraged against them to prevent student resistance/activism, student-athletes have an unprecedented potential for influence in the “post-COVID” landscape of college athletics.
Education Research Beyond Cyborg Subjectivities
Annette Gough and Noel Gough
The term “cyborg,” as a combination of “cybernetics” and “organism,” was coined by Manfred Clynes and Nathan Kline in 1960 in a paper presented at a National Aeronautics and Space Administration (NASA) conference on space exploration as a representation of a particular challenge of space travel: physically adapting a human body to survive in a hostile environment rather than modifying the environment. Soon after, NASA commissioned “The Cyborg Study” to investigate the theoretical possibilities of incorporating life support–related technologies into future spacecraft design. From the beginning, cyborgs were seen as the realization of a transhumanist goal—liberating humans from the limitations of the body and its environment by means of mechanization. Outside of space exploration, the term “cyborg” has evolved to encompass an expansive mesh of the mythological, metaphorical, and technical. Initially mainly taken up by science fiction writers to create superhumans, the notion entered cultural studies in the 1980s, particularly through Donna Haraway’s feminist “cyborg manifesto,” which argues that we are all cyborgs. Since then, terminology has shifted, and cyborgs are more likely called “posthumans,” “more-than-humans,” “other-than-humans,” or “companion species.” Discussions of cyborg and posthuman subjectivities in educational research have taken two main directions. The first argues that with equipment like tablets, smartphones, and laptops, students and teachers are already cyborgs—hybrids of human and machine—accessing information, resources, networks, groups, personal relations, libraries, and mass media through the Internet. Other research has investigated how the construction of cyborg and posthuman subjectivities changes the relationships between humans and their surroundings, devising new social, ethical, and discursive ways of thinking and representation.
Mestiza Methodology as a Hybrid Research Design
Amanda Jo Cordova
Chicana feminists such as Maylei Blackwell, Cherrie Moraga, and Anna Nieto-Gómez of the 1960s Chicano Movement called for a gendered critique of racial activism mired in the stultification of Chicana leadership, ultimately galvanizing epistemology and theory grounded in a Chicana way of knowing. In particular, the introduction of a Chicana Feminist Epistemology in the 1990s to the field of education centered the reconciliation and healing of education, knowledge, and knowledge holders dehumanized by the exclusionary logics of colonialism pervasive in educational spaces. Consequently, crafting research methodologies of a Chicana hybrid nature, both locating and healing the fractured embodiment of knowledge educational actors draw upon, is critical to the groundwork of a more socially just educational system. Focused on the hybridity or the duality of knowing and the damage created by the colonial separation of such knowledge from knowledge holders, methodologies must be curated to locate and fuse back together what was torn apart. Mestiza Methodology was developed to locate the liminal space in which Chicanas collectively recount experiences leading to the separation of who they are and what they know in the academic arena as a means to recover, reclaim, and reconcile oneself to the pursuit of an education decolonized.
Black Feminism and Black Women’s Interactions With Faculty in Higher Education
Monica Allen, April Smith, and Sandra Dika
The legacies of slavery and exploitation continue to shape the opportunities and experiences of contemporary Black women in the United States. While college access and attainment has increased over the past few decades, Black women contend with negative stereotypes, experiences, and inequitable outcomes associated with the intersectionality of their race and gender. Feminist standpoint theory and Black feminist thought can be used as lenses to centralize Black women’s experiences and thoughts when aiming to understand how their interactions with faculty and other institutional agents can function as barriers to and facilitators of their educational persistence. When Black women feel acknowledged by faculty as competent individuals rather than stereotypes, their engagement, sense of belonging, and persistence are positively affected. Listening to and valuing the stories of Black women students is an essential step to bringing about necessary changes for educational equity on historically White campuses across the country.
Experiences of Gender and Sexual Minority Students and Teachers in Catholic Schools
Tonya D. Callaghan and Jamie L. Anderson
Caught between the religious edicts of the Vatican and the secular laws of the state, Catholic schools around the world respond to lesbian, gay, bisexual, transgender, and intersex (LGBTI) students and teachers in contradictory and inconsistent ways. The oppression of nonheterosexuals in Catholic schools is incongruous in democratic nations such as Canada, Australia, New Zealand, and the United Kingdom, which value and protect the individual rights of equality, freedom, and justice. In Canada, Britain, and some Australian states, governments have even offered apologies for historical acts of discrimination against LGBTI people, such as the criminally convicted and those purged from public service and the military for being nonheterosexual. Despite these governmental apologies and other progressive acts of legislation related to student-led gender and sexual orientation alliances and the banning of conversion therapy, Catholic schools still exist in these nations and continue to receive government funding while violating the basic human rights of LGBTI students and staff members. The intolerance toward gender and sexual minority groups could be due to the church’s decree to “love the sinner, hate the sin,” which is untenable for many Catholic students and teachers. As they struggle with how to respond to LGBTI people in their schools, Catholic education leaders tend to abandon the tradition of Catholic teaching involving justice for the weakest and turn instead for guidance to the formidable canonical law on the topic of homosexuality and gender identity. In so doing, they also disregard secular human rights legislation in their jurisdictions. Many people saw great hope in Pope Francis’s welcoming tone toward LGBTI people in 2013, but since then he has made unambiguously anti-LGBTI statements. If this kind of religiously inspired heterosexism in Catholic schools is to be challenged and changed, then it is important to examine how it operates and how widespread it is on a global scale.
Centering Young Black Women’s and Girls’ Voices in STEM Participation in the United States
Kara Mitchell, Carla Wellborn, and Chezare Warren
There has been growing scholarly interest in Black girls’ and young women’s matriculation across the science, technology, engineering, and mathematics (STEM) pipeline. This interest is fueled by the STEM field’s maintenance of a largely White and male culture, despite the passage of Title IX laws in the 1970s. This exploration of Black women’s and girls’ STEM participation has been incredibly important for extending what is known about this group. Less discernible from the extant literature is Black women’s and girls’ first-person sensemaking about the moments, people, incidents, and environments that determine not just their participation but also their persistence into and through higher education to complete a STEM undergraduate degree. The language of trajectories implicates life course, growth, and development in ability over time with age and experience. The various environments influencing young Black women’s and girls’ learning about STEM, and their decisions about how or if to participate in STEM, are informed by constantly evolving understandings of their intersectional race–gender identity. This identity is changing over time as they grow older and come into contact with various STEM learning opportunities, people, and places. Young Black women and girls are keenly aware of race–gender limitations imposed on them by dominant cultural norms, institutional agents, and experiences with institutional policy and practice. Such perspectives are shaping how they come to view themselves aside from STEM and the decisions they make at each point on the STEM pipeline specific to their desire to own a STEM identity despite their subject position as a race–gender minoritized person in STEM subjects and majors.