This provocative, interdisciplinary, and transnational collection delves deeply into the educational and public intellectual hallmarks of Stuart M. Hall, a core figure in the development of the post-War British New Left, of Cultural Studies at the Centre for Contemporary Cultural Studies and later, of the Open University. It opens new vistas on both critical educational studies and cultural studies through interviews with, and essays by, leading writers, shedding light on the under-appreciated public pedagogical and cultural politics of the New Left, of Thatcherism, and of Rightist, neo-colonial, diasporic, and neo-liberal formations in Jamaica, the UK, Australia, North America, and Brazil. Intimate and moving, the contributors describe Hall’s diasporic formation as a courageous ‘artist’ and educator of cultural politics and social movements, showing both the reach and the relevance of his public pedagogies in the construction of alternatives to essentialist racial politics and the despairing cynicism of neo-liberalism. With contributors and interviewees including Leslie G. Roman, Michael W. Apple, Avtar Brah, John Clarke, Annette Henry, Lawrence Grossberg, Luis Gandin, and Fazal Rizvi, Hallmarks: The Cultural Politics and Public Pedagogies of Stuart Hall reveals that neither cultural politics nor public pedagogies are stable or self-evident constructs. Each legitimates and requires the other as part of a longer radical democratic project for social justice. This book was originally published as a special issue of Discourse: Studies in the Cultural Politics of Education.

In recent years, attending to diversity in the cultivation of embodied identity has been given additional impetus as a result of intersectionality theory. Despite this, a key gap remains in terms of knowledge about masculinity and disability. This book addresses this lacuna through ten empirical chapters organised through the inter-related themes of corporeality, pedagogy and the critique of otherness. Each of the chapters positions the subject of masculinity and disability as a site of cultural pedagogy by affirming different ways of knowing of masculinity beyond dominant ideologies that normalise a particular masculine body and relegate disabled masculinities to the position of abnormal ‘Other’. Part One focuses on pedagogy. Through the materialities of ‘medicalized colonialism’, imprimaturs of ‘relational genealogies’, ‘compounding differences’ and an analytical exposition of some of the neo-colonial conditions of the Global South within spatially-considered places of the Global North, Chapter 1 examines the denial of human rights to the Indigenous Anishinaabe community of Shoal Lake 40 in Canada. Chapter 1 theorises masculine corporeality in terms that take seriously First Nations', national and transnational body politics seriously. Chapter 2 examines the ways that movement and affect serve as a form of pedagogy for boys with autism spectrum in schools. Part Two’s focus on corporeality includes an examination of the nexus of disability and diagnosis in the context of transgender men’s experiences of mental health, and a discussion of the ways that intersex individuals who identify as men and have experienced ‘genital normalising surgery’ actively negotiate pluralised masculinities. The focus on media in Part Three encompasses a study of the mis-interpellation of the disabled male subject in Australian male literature, research on the discursive strategies utilised in media representations of disabled veterans in Turkey, and an analysis of the political implications of depictions of masculinity, disability and sexualities in a variety television program. Part Four’s theme of self-stylisation takes up the questions of men’s reconstructions of masculinity in light of Lyme Disease, the potential pleasures of heterosexuality for young men with a hearing disability in the realm of Australian-Rules Football, and the diverse ways that disabled men negotiate patriarchal masculinity in intimate relationships.

When the #BlackLivesMatter protest movement burst into dynamic action following the shooting death of young Michael Brown in the fall of 2014 in Ferguson, MO, a good number of clergy and lay leaders in greater St. Louis sprang to action and learned anew what it took to “put some feet to their prayers.” However, as improvisational efforts continued to rally and organize churches toward the enduring work of confronting the insidious violence of systemic social injustices in their own backyard, these religious leaders ran head-on into a familiar yet perplexing wall: the incapacity and unwillingness of their faith communities to respond. In many cases, the resistance was (and still is) fierce, eerily reminiscent of the stand-offs that divided religious communities and leadership in the 1960s Civil Rights era. If the Church’s teaching, learning, and practice of faith is purportedly transformative, then where was/is that faith when it was/is needed most? If good religious formation had been happening - or had it? - then why the enduring signs of indifference, paralysis, apathy, exasperation, resistance, symptoms of anesthetized moral consciousness and debilitated hope in the face of pervasive social-cultural violence? The answer may come in a searing indictment: that in an emerging cultural-religious era in which religious identity, expression, and experience are increasingly pluralistic, yet also politicized, polarizing, and racialized, Christian faith communities—even those of progressive theological persuasions—are still held under dominant cultural captivity, and fashioned by colonizing teaching strategies of “disimagination” – such that the stories (theologies) and rituals (practices) of the faith have effectively become obstacles that anesthetize moral agency and debilitate courageous action for hope and change. This book addresses the above practical concerns with three paradigmatic questions: 1. What does it mean to educate for faith in a world marked by violence? 2. How are Christian faith communities complicit in the teaching and learning of violence? 3. What renewed practices of faith and educational leadership yield potential for the unlearning and unmaking of violence? An organizing thesis drives the inquiry: Thinking and teaching for violence-resisting action as Christians requires an on-purpose setting of our hearts in a world that violates and harms with impunity. Against violent “disimagination”and its conscience-numbing instruments, Christian religious communities are being challenged to regenerate radical forms of prophetic, protested faith, the skills and instincts of which must be honed deliberately. This occurs through intentional and strategic forms of public consciousness raising for the sake of participation and action - an action that moves toward and is fueled by critical, insurrectional, resurrectional, hope.

The State and the Politics of Knowledge extends the insightful arguments Michael Apple provided in Educatingthe "Right" Way in new and truly international directions. Arguing that schooling is, by definition, political, Apple and his co-authors move beyond a critical analysis to describe numerous ways of interrupting dominance and creating truly democratic and realistic alternatives to the ways markets, standards, testing, and a limited vision of religion are now being pressed into schools.

This book is a principled, accessible and highly stimulating discussion of a politics of resistance for today. Ranging widely over issues of identity, representation, culture and schooling, it will be required reading for students of radical pedagogy, sociology and political science.

A CHOICE Outstanding Academic Title 2012! Critical Curriculum Studies offers a novel framework for thinking about how curriculum relates to students’ understanding of the world around them. Wayne Au brings together curriculum theory, critical educational studies, and feminist standpoint theory with practical examples of teaching for social justice to argue for a transformative curriculum that challenges existing inequity in social, educational, and economic relations. Making use of the work of important scholars such as Freire, Vygotsky, Hartsock, Harding, and others, Critical Curriculum Studies, argues that we must understand the relationship between the curriculum and the types of consciousness we carry out into the world.

This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. Grande asserts that, with few exceptions, the matters of Indigenous people and Indian education have been either largely ignored or indiscriminately absorbed within critical theories of education. Furthermore, American Indian scholars and educators have largely resisted engagement with critical educational theory, tending to concentrate instead on the production of historical monographs, ethnographic studies, tribally-centered curricula, and site-based research. Such a focus stems from the fact that most American Indian scholars feel compelled to address the socio-economic urgencies of their own communities, against which engagement in abstract theory appears to be a luxury of the academic elite. While the author acknowledges the dire need for practical-community based research, she maintains that the global encroachment on Indigenous lands, resources, cultures and communities points to the equally urgent need to develop transcendent theories of decolonization and to build broad-based coalitions.

A reader on popular culture