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This essay examines the International Community School (ICS), a public charter school near Atlanta, Georgia, that brings refugee, immigrant, and local U.S. children together in one educational environment as a microcosmic global civic space in an emerging global civil society. It focuses on the local and particular instantiations of globalization, paying special attention to the role of religions.

This chapter takes a closer look at one of the types of programs featured in this book — the full-service community schools. It turns to school reform programs and to efforts to deal specifically with sex, drugs, and violence. It reviews the various types of school–community partnership programs that are on the horizon at the moment, presents several examples, looks at research, and discusses some of the issues that have come to the fore as these programs have evolved. A full-service community school integrates the delivery of quality education with whatever health and social services are required in that community. These institutions draw on both school resources and outside community agencies that come into schools and join forces to provide seamless programs. Examples of full-service community schools are the Children's Aid Society, Woodrow Wilson Middle School, and Missouri Caring Community Schools.

Reviews on previous literature on young people's bereavement show that the acknowledgement of their social worlds has not been fully explored. This chapter discusses and draws on various theoretical perspectives, empirical research, and practical examples in order to explain the role of the school community in supporting its bereaved school community members. The discussion eventually aims to close this gap in the literature on the subject regarding bereavement in schools.

Public education in the United States is a huge enterprise that touches the lives of most teenagers and their families. According to the Department of Education, rising immigration and the baby boom echo are boosting school enrollment. This chapter highlights full-service community schools. The approach is to transform schools into new kinds of community institutions, operated by partners who can bring in health and mental health services, educational enrichment, parenting education, and whatever else is needed in that situation to improve the odds for academic achievement. University Park Campus School is offered as an example of a school that shows promise; it demonstrates that very high-risk children can achieve at very high levels if they are given intense individual attention by well-qualified and dedicated teachers. This chapter also reviews curricula that address social and emotional development, learning about oneself through the study of history, making responsible choices, contributing to community well-being, and selecting appropriate career paths. These school-based interventions are strongly rooted in an intellectual understanding of youth development.

This chapter examines the importance of the school bereavement programs in relation to hospice care. It highlights the growing needs for school communities to establish bereavement support programs for providing appropriate services to grieving students following the loss of a peer. The chapter suggests that a school community's response to such crises has the potential to positively impact the stepping stones of children's social and emotional growth as they grieve and begin to heal from their loss.

This chapter demonstrates the positive aspects of education interventions in Afghanistan. It begins by discussing the adoption of the “peace education” in the Afghan Ministry of Education (MoE) curriculum. Through this initiative, supplemental out-of-school or after school programs were conducted for ethnically diverse groups of young people, requiring them to participate in activities involving intergroup cooperation and support for the authorities, law, or custom. Community-based schools are ideal for this type of education, as these schools are less likely to be targeted by Taliban insurgents. From a broader perspective, this would mean more equitable access to government-affiliated education in Afghanistan. The chapter considers the role of the MoE curriculum in the state of education in Afghanistan under the Taliban rule.

In response to a series of polarizing labor organizing drives sponsored by the United Auto Workers union in the 1930s, which culminated in the Flint sit-down strike of 1936-1937, local industrialist Charles Stewart Mott inaugurated a citywide health, recreation, and education program. Under Mott’s leadership, GM executives forged a partnership with the board of education that brought millions of dollars to Flint’s public schools. On the strength of that partnership, the Flint Public Schools pioneered a system of “community education” that hundreds of cities copied during the postwar period. Mott and his chief lieutenant, Frank Manley, envisioned Flint’s community schools as all-purpose civic centers. Open around the clock, Flint’s schools offered hundreds of adult education courses, recreational programs, and health initiatives for youth and adults of all races. However, the Mott program also institutionalized patterns of racial segregation, educational disadvantage, and economic inequality. Foundation officials and members of the board of education repeatedly manipulated school transfer procedures, built new schools in segregated residential areas, and gerrymandered school district boundaries—all in an attempt to maintain policy-driven segregation in local schools and neighborhoods. Consequently, the city’s schools were often even more segregated than the segregated neighborhoods they served.

Chapter 6 turns to a consideration of BSS practices and their relationship to the state. First, this chapter examines the reclamation of educational authority made by BSSs, and the inter-relationship between this and the campaign demand for state schools to be accountable for their failure to educate black children. Following from this, second, the creation of black pedagogues and pedagogies, as community-based enactments of educational authority, are examined. Here in particular, gender narratives come to the fore through the ways in which men and women practiced their educational authority. Last, this chapter turns to the changing dynamics between the BSS movement and the state, and ways in which BSS teachers traversed the complex dual principles of community-control and government responsibility. As is explored, the slow and piecemeal incorporation of BSSs into local governmental funding mechanisms into the 1980s brought significant change – and challenge – for this community-based schooling movement.

This chapter reviews what is known from earlier efforts at integration and contemplates how such policies might fare in the aftermath of the complex legal decision in Parents Involved in Community Schools v. Seattle School District No. 1 (PICS 20070 case. The chapter also examines the relative strengths of various approaches intended to achieve or maintain racial diversity in K-12 public schools.

Chapter 5 considers whether there is a virtuous form of patriotism and if so what role it might play in the scheme of civic virtue and civic education. It analyzes civic virtue as having three components: civic intelligence, civic friendship, and civic competence. It affirms a need for civic virtue in all spheres of civic life, from the local to the global, and it holds that the motivational core of civic virtue in all of these spheres is a civic minded responsiveness to the public interest or the value of all that the community in question entails. Virtuous patriotism is identified as a state-level counterpart of the civic mindedness at the heart of civic responsibility in local, regional, or global civic affairs, expressed both in defense of what is valuable in a country, or conducive to its members living well together, and in loyal dissent that protects and advances that value. The chapter outlines the basic elements of education for civic intelligence, civic friendship, civic competence, and virtuous civic motivation, emphasizing features of a just school community; the disciplinary foundations of public reason, understanding, and judgment; discussion; problem-based cooperative and experiential learning; and a global perspective.

This chapter examines how community–school relations and curricular decisions made in a decentralized policy environment affected the sex education approach adopted by a school and its teachers in Wyoming. While the school board adopted a scripted curriculum to try to control the content of the sex education class, three teachers created entirely different educational experiences for their students. One adopted a directive approach and presented an informal Abstinence Only Until Marriage education (AOUME) curriculum; the other two used the official Comprehensive Sexuality education curriculum, but in different ways silenced their own and students' voices to avoid potential confrontation with community members. The story of locally negotiated sex education in Wyoming thus stands in sharp contrast with the top-down story of sex education in Florida.

Drawing on the work of sociologists of education and law specialists, chapter 7 highlights forms of discrimination and inequality inherent to the denominational nature of the education system, despite the efforts made by many school heads and teachers to welcome children from different cultural and religious backgrounds, in line with the discourse of inclusiveness of most school patrons. The concept of school ethos has been used in the Irish context to legitimise the transmission of the particular sets of cultural and moral values of patrons in their respective schools, with problematic consequences in terms of respect for the freedom of conscience and religion of both adults and children in the school community, and it has helped perpetuate the segregated school system. The chapter engages with the question of the ethical and civic role of schools, the idea of transmitting specific communal moral codes being contrasted with that of nurturing children’s autonomy of thought (notably through philosophy) and a human rights-based morality within a pluralist, democratic society. The particular cases of the new Community National Schools and Educate Together schools with their democratic value-base are examined briefly, with a focus on the Educate Together organisation’s paradoxical outlook.

This book explores the meaning of the U.S. Supreme Court's decision in Parents Involved in Community Schools v. Seattle School District No. 1 (PICS, 2007) and what is possible in its aftermath and in current policy. It presents what new evidence exists about integrated education and its relationship to equality in educational opportunity; what the political prospects are; what we know about new policy alternatives, including using socioeconomic status; and what the federal role could be in encouraging such options.

Chapter three examines the primary characteristics of the Socialist Sunday School (SSS) movement's practice and its articulated purpose. Firstly, this chapter outlines the emergence of SSSs within the existing socialist initiatives for children. In doing so, this chapter traces the progression of this community-based schooling movement from a small scattering of schools to a British alliance, complete with a range of institutional and cultural apparatuses including school meeting agendas, alternative socialist curriculum and songbooks. Secondly, the SSSs’ creation of a children's radical education is explored, including their development of socialist cultures of childhood, alternative pedagogies and curricula. Thirdly and finally, the ways in which the SSS movement drew upon the cultural resources of the Christian religion to develop its educational practices is analysed. This discussion investigates the ways in which the SSS movement was related to the ‘religion of socialism’ approach in Britain, combining a concern for socialist morality and ethics with socialist politics as a means to connect socialism to children's education.

Chapter four examines how Socialist Sunday Schools (SSSs) negotiated the wider political field, and defended their right to develop educational cultures of socialism for children and young people. This chapter explores the ways in which diverse SSS teachers attempted to express a universal humanity for their students, imbued with understandings of class, gender and race. First, the contested position of SSSs within the broader socialist movement, including the challenges wrought by the emergence of the Communist Party, is examined. Following on from this, second, this chapter explores the wider political contestations that surrounded the SSS movement as the state, and conservative and religious pundits intervened into their practice. Third, the SSS movement's expression of a universal working-class humanity is analysed, focusing in particular at the complex universalising discourses of nature and internationalism in class politics, and the ways in which this both referenced, and obscured, fragmentation and difference in working-class experience. Fourth, through examining SSS curricula and literature as well as the personal experiences of teachers and students, the final section focuses attention on the significant influence of women within the movement, and the gendered nature of SSS work.

This chapter takes up a number of policy measures adopted in India to enhance demand for schooling. Though midday meal scheme has helped increasing enrolment, its attraction has waned recently in a context where wages for unskilled work has gone up. The provisions of RTE for enforcement when parents do not take an active interest in the schooling of children are currently vague. Strategies that enhance the role of communities in the affairs of schooling may be inadequate in the case of sections of society who are not so keen to send their children to school or see that they learn the basics. There are geographical areas and communities wherein the impact of adult literacy campaigns has not been that remarkable. Non-governmental organizations (NGOs) have tried out bridge courses, supplementary-schools, community-enabled remedial coaching, and so on, successfully in specific contexts. However, there have not been enough attempts to scale up these initiatives.