The Interactional Production of Race and Religious Identity in an Urban Catholic School

Examining the Legacy of Urban Catholic Schooling in the U.S.: A Systematic Literature Review

“…The remaining studies reviewed in this cluster focused on the lived experience of students (Aldana, 2016;Candal & Glenn, 2012;LeBlanc, 2015LeBlanc, , 2017Merritt, 2008;Neugebauer & Blair, 2020), parents/families (Joseph et al, 2017), and faculty/ staff (Burns, 2019;Hooker, 2019) in urban Catholic schools. These studies provided some evidence about how urban Catholic school stakeholders perceived the effectiveness and quality of these schools for particular communities.…”

Studying Religion and Language Teaching and Learning: Building a Subfield

“…We need rich ethnography of individuals and institutions, preferably observation of interactions. Amidst largely negative relations in secular institutions (also see LeBlanc, , for a Catholic school), Scarino et al () provides a rare example of an exemplary girls’ Catholic school in Australia where Muslim students reported feeling valued and positive. This school's policies and programming supported Muslim students and parents’ linguistic and religious needs by providing dedicated English‐as‐a‐Second‐Language (ESL) supports to students as well as staff, thoughtful translation services for parents by hiring former students, hiring a male Muslim counsellor, and making spaces available for Muslim students’ prayers, and so on.…”

“…Religious institutions, including places of worship such as synagogues, churches, mosques, temples, and religious schools such as Muslim schools, Islamic academies, Catholic schools, Baptist universities, or Sunday schools at church are explicitly religious and doctrinal, but structurally they often contain secular elements or elements from other religions. For instance, churches routinely welcome non‐believers (Han, ); church‐based English classes intentionally recruit non‐believers (Kristjánsson, forthcoming); with intensified migration, Catholic schools in Australia and the United States have been enrolling students from increasingly diverse religious and racial backgrounds (LeBlanc, ; Scarino, Liddicoat, & O'Neill, ). Secular institutions in secular states receive and serve religiously diverse populations, such as public schools and universities in the West that have seen an increasing enrollment of Muslim students (e.g., Bigelow, , ; Mir, ; Rich & Troudi, ; Zine, ).…”

“…For instance, in Canada, Catholic schools are publicly funded, but in Ontario, other faith‐based schools receive no public funding. Higher education in the United States has deep roots in and continues to be influenced by religion, particularly Protestantism (Gross & Simmons, ), and Catholic schools are serving religiously and racially evermore diverse populations (LeBlanc, ). Through state‐funded faith schools and other provisions, Britain and many other European countries allow religion to play a role in education, and faith‐based schools have continued to grow in England in the last few decades (Hemming, ).…”

“I've got to do this in a Southern”: Stylized spoken literary quotation in the ELA classroom

“…Recently, scholars have taken an interest in stylized speech in contemporary schools, focusing on students' creative—and occasionally subversive—deployment of a range of stylized forms for a range of purposes: popular culture, racial stereotypes, religious rituals, Hip Hop, and other mass‐mediated forms (cf. Rampton, 1999; Shankar, 2011; Reyes, 2016; LeBlanc, 2017, 2019a), all put to work for social and educational ends. However, the bulk of this scholarship has celebrated the highly stylized “creative exploitation of linguistic heteroglossia” among youth (Jaspers, 2014, p. 371), often overlooking the capacity of teachers to “mess about, imitate, stylize, or otherwise experiment with language” (p. 373) in equally creative ways for pedagogic purposes.…”