Educational Justice

In this article I examine two basic questions: first, what constitutes a gifted person, and secondly, is there justification in making special educational provision for gifted children, where special provision involves spending more on their education than on the education of ‘normal’ children? I consider a hypothetical case for allocating extra resources for the gifted, and argue that gifted children are generally denied
educational justice if they fail to receive an education that adequately challenges
them. I further argue that an adequately challenging education is essential to human
flourishing, but that most children can be adequately challenged in schools in ways
that promote flourishing without doing so at the expense of other children.

The purpose of this study was to assess the socio-cultural and political effects of the continuation of native selection from the perspective of higher education administrators and experts, including experts from the headquarters of higher education, university assistants and educational and student-cultural departments, including universities affiliated to the Ministry of Science and Ministry of Health and Medical Education. This research is a survey research and its statistical community includes experts in educational affairs that 79 of them were selected through purposeful sampling and were evaluated using a questionnaire. Validity of the questionnaire by content method (CVR) and its reliability was assessed by Cronbach's alpha test. To analyze the data, quantitative data analysis software (SPSS) and variance analysis and mean difference between two groups have been used. In this regard, the findings of this research in the descriptive dimension showed that among the total number of respondents (79), about 34% agree with the policy of indigenization, and 66% oppose this policy or method. Respondents who worked in the Ministry of Science, responsible or expert positions, did not agree with non-nominal policies. Also, 43% of the respondents at the universities of the Ministry of Science are opposed to the natively selection of students and 59% of the faculty members of the medical universities agree native selection of students. In order to ensure the realities of these ratios, a chi-square test was conducted between the two variables of native selection of students and organizational affiliation, which confirmed the value of this test (43.13) at 95% confidence level. The most important suggestions of this research are: The importance of diversifying the tribes and multicultural campuses of the universities, the exclusion of indigenous peoples from the provincial, regional and polar states and the application of indigenous choices and fairer distribution of deprived areas.

In a Canadian study on the learning needs and educational participation of low-income populations in adult education, a key finding was that the majority are wounded learners from their experiences in the schooling system. Compounded by various social and economic factors, these wounds represent various forms of violence, particularly symbolic violence that continually reproduces their marginality as they avoid further formal education. Community adult educators have the opportunity to extend recognition of wounding by helping learners re-story positive learning identities, rebuild learning capacities as well as social and intellectual capital, and transform a limiting habitus. Through a dialectic of indignation and “dreamkeeping,” educators and learners can challenge meritocratic systems that require woundedness and failure rather than capability. Educational justice creates spaces for hope among learners who still dream of serving others and contributing to their communities.

Many principles characterize educational justice in terms
of the relationship between educational inputs, outputs
and distributive standards. Such principles depend upon
the causal pathway view of education. It is implicit in this
view that the causally effective aspects of education can
be understood as separate from the normative aspects of
education. Yet this view relies on an impossible division of
labor between empirical and normative work in educational
research: it treats the causal roles that are understood and
explained objectively through empirical research as separate
from the normative theorizing that informs the assessment
of particular policies and practices. Such principles therefore
rely on unreliable causal claims and are unable to make
prescriptions about practices even according to their own
conceptions of justice. Furthermore, such principles obscure
other relevant considerations of justice that pertain to the
internal processes of education and the structural relation of
education to external social conditions.

This study sheds light upon mothers' perceptions of educational justice in a context of austerity-based educational reforms. Focus group participants (n = 64) described local schools as lacking resources, a shortcoming that contributed to overcrowded classrooms, inadequate transportation, and safety concerns. They were skeptical of elected and appointed state and district officials, who were viewed as misrepresenting the degree of financial strain in the district in order to prioritize financial profit above education services for children. Additionally, respondents struggled to identify opportunities for parent involvement in educational policy making at a state, district, or school level. The shortage of resources, skepticism, and lack of opportunity culminated in what were often described as contentious relationships between parents and school officials. Our results suggest that mothers recognize that they have been disenfranchised as a result of educational reforms. They are more likely to enroll their children and participate in schools when they perceive that there are adequate resources, that children's needs are prioritized above fiscal austerity, and that their opinions are valued.

Many philosophers argue that religious schools are guilty of indoctrinatory harm. I think they are right to be worried about that. But in this article, I will postulate that there are other harms for many individuals that are more severe outside the religious school. Accordingly the full scope of harm should be taken into account when evaluating the harm that some religious schools may do. Once we do that, I suggest, justice may require that we choose the lesser harm. To simplify matters, I focus my attention on the stigmatic harm done to Muslims, and the role that Islamic schools might be expected to play in mitigating that harm. If the full weight of stigmatic harm is factored into the ethical analysis concerning Islamic schools, then I suggest that there are sufficiently weighty pro tanto reasons for Muslim parents to prefer an Islamic school over the alternatives, notwithstanding the potential indoctrinatory harm.

Achieving greater equality in education is a goal that commands widespread support in modern liberal democracies. However, educational equality can be understood in many different ways, and there are problems with the dominant interpretations of this ideal. Meritocratic conceptions of educational equality are inadequate because they allow morally arbitrary factors like natural talent to affect educational outcomes. Luck egalitarian approaches encounter a similar objection because allowing children’s choices to influence outcomes also seems inappropriate. These interpretations of educational equality tend to collapse into equality of outcome, an ideal which Tammy Harel Ben-Shahar defends in her 2015 article ‘Equality in Education: Why We Must Go All the Way’. Beyond this article, the ideal of equal educational outcomes has received little theoretical attention, so this topic warrants further consideration.

In this paper I systematically examine whether Harel Ben-Shahar’s account of equal educational outcomes, which she terms ‘all-the-way-equality’ in education, offers a viable alternative to meritocratic and luck egalitarian conceptions of educational equality. I identify a number of problems with pursuing equal outcomes in education and argue that this ideal cannot be theoretically justified. The ideal is fundamentally counter-intuitive, and ignores individual differences. Having established that equal outcomes does not constitute an appealing principle of justice in education, I briefly consider how the problems with existing interpretations can be overcome so that a sound, theoretically justifiable account of educational equality can be developed. I suggest that what matters in education is not having all children achieve equal outcomes, but rather, allowing all children to realise what they’re capable of and to fulfil their potential. This paper makes an important contribution to egalitarian literature by establishing that an ideal of equal outcomes is inappropriate in education, and moves towards a more appealing and defensible account of educational equality that can guide education policy in practice.

Compulsory state-sanctioned schooling continues to be constructed as the "great equalizer," and accordingly education research as a benevolent contributor to this material and ideological project of education. Following a Fanonian-Wynterian theoretical approach and cosmogonical-constellatory citation politics, I narrowed over 2,500 educational studies and reviewed approximately 150 articles and chapters that questioned the ways of knowing, being, and valuing which have naturalized these assumptions. Consequently, I theorize the cosmogony and development of the overrepresented genre-specific figure of educational researcher emerging from Man2-as-human, who has come to control the ways of knowing "education" and being an "educational researcher": Man2-as-educational researcher. I examine how overlapping and interconnected African/Black, Asian, Latinx, Pacific Islander and Indigenous communities have engaged in modes of resistance, survivance, fugitivity/marronage, refusal and abolition to challenge this regime, and enact and imagine genres of being an educational researcher outside of the dominant order of Man2-as-educational researcher. In turn, I consider how these communities have affirmed, honored, fostered, sustained and revitalized ways of gathering, interpreting, and sharing educational knowledge for collective liberation, which have centered the wretched of the research and gaze from below. In so doing, I conceptualize and call forth the need to move toward what I am referring to as the 36 th chamber of education research. EnTER ThE 36Th ChambER of EDuCaTion REsEaRCh "Find your center." I faced another older student, Ed, 1 in the dimly lit parking garage. I was attempting to navigate my own hand movements through a series of 990609R REXXX10.

El contexto actual de las desigualdades sociales en Latinoamérica cuestiona y, al mismo tiempo, desafía el escenario de la educación superior en la búsqueda de procesos de transformación social. Es-tos desafíos se comprenden, en el marco de esta ponencia, desde la justicia educativa, entendida como la posibilidad de acceso con calidad a la enseñanza-aprendizaje como consecuencia de prácticas individuales y acciones colectivas. A partir de este panorama, y desde una reflexión teórica, se intentan identificar los aportes que ofrece la perspectiva pedagógica y filosófica de la Fundación Universitaria Claretiana (Uniclaretiana) en su apuesta de educación superior de frontera, con mirada humanista, liberadora, crítica y contextual, como respuesta a las aspiraciones que tienen aquellas comunidades que afrontan realidades de pobreza, exclusión y violencia sociopolítica, especialmente indígenas, afrodescendientes y campesinas, de acceder a una universidad que se ajuste a su contexto y dinámicas de vida; no obstante, las exigencias del modelo socioeconómico y del sistema educativo en particular dificultan su materialización.

Abstract
The current context of social inequalities in Latin America questions and, at the same time, challenges the higher education scenario in the search for processes of social transformation. These challenges are understood, within the framework of this presentation, from educational justice, understood as the possibility of quality access to teaching and learning as a result of individual practices and collective actions. From this perspective, and from a theoretical reflection, we try to identify the contributions offered by the pedagogical and philosophical perspective of the Claretian University Foundation (Uniclaretiana) in its commitment to higher education and inclusive, with a humanist, liberating, critical and contextual perspective , as a response to the aspirations of those communities that face the realities of poverty, exclusion and socio-political violence, especially indigenous people, African-descendents and peasants, to access a university that fits their context and life dynamics; nevertheless, the demands of the socioeconomic model and the education system in particular make it difficult to materialize.

Compulsory state-sanctioned schooling continues to be constructed as the “great equalizer,” and accordingly education research as a benevolent contributor to this material and ideological project of education. Following a Fanonian-Wynterian theoretical approach and cosmogonical-constellatory citation politics, I narrowed over 2,500 educational studies and reviewed approximately 150 articles and chapters that questioned the ways of knowing, being, and valuing which have naturalized these assumptions. Consequently, I theorize the cosmogony and development of the overrepresented genre-specific figure of educational researcher emerging from Man2-as-human, who has come to control the ways of knowing “education” and being an “educational researcher”: Man2-as-educational researcher. I examine how overlapping and interconnected African/Black, Asian, Latinx, Pacific Islander and Indigenous communities have engaged in modes of resistance, survivance, fugitivity/marronage, refusal and abolitio...