Why do we feel uncomfortable talking about class? Why is it taboo? Why do people often address class through coded terminology like trashy, classy, and snobby? How does discriminatory language, or how do conscious or unconscious derogatory attitudes, or the anticipation of such behaviors, impact those from poor and working class backgrounds when they straddle class? Through 26 narratives of individuals from poor and working class backgrounds – ranging from students, to multiple levels of administrators and faculty, both tenured and non-tenured – this book provides a vivid understanding of how people can experience and straddle class in the middle, upper, or even elitist class contexts of the academy.Through the powerful stories of individuals who hold many different identities--and naming a range of ways they identify in terms of race, ethnicity, gender, sexuality, age, ability, and religion, among others--this book shows how social class identity and classism impact people's experience in higher education and why we should focus more attention on this dimension of identity. The book opens by setting the foundation by examining definitions of class, discussing its impact on identity, and summarizing the literature on class and what it can tell us about the complexities of class identity, its fluidity, sometimes performative nature, and the sense of dissonance it can provoke.This book brings social class identity to the forefront of our consciousness, conversations, and behaviors and compels those in the academy to recognize classism and reimagine higher education to welcome and support those from poor and working class backgrounds. Its concluding chapter proposes means for both increasing social class consciousness and social class inclusivity in the academy. It is a compelling read for everyone in the academy, not least for those from poor or working class backgrounds who will find validation and recognition and draw strength from its vivid stories.

An inside look at America's most controversial charter schools, and the moral and political questions around public education and school choice. The promise of public education is excellence for all. But that promise has seldom been kept for low-income children of color in America. In How the Other Half Learns, teacher and education journalist Robert Pondiscio focuses on Success Academy, the network of controversial charter schools in New York City founded by Eva Moskowitz, who has created something unprecedented in American education: a way for large numbers of engaged and ambitious low-income families of color to get an education for their children that equals and even exceeds what wealthy families take for granted. Her results are astonishing, her methods unorthodox. Decades of well-intended efforts to improve our schools and close the "achievement gap" have set equity and excellence at war with each other: If you are wealthy, with the means to pay private school tuition or move to an affluent community, you can get your child into an excellent school. But if you are poor and black or brown, you have to settle for "equity" and a lecture--about fairness. About the need to be patient. And about how school choice for you only damages public schools for everyone else. Thousands of parents have chosen Success Academy, and thousands more sit on waiting lists to get in. But Moskowitz herself admits Success Academy "is not for everyone," and this raises uncomfortable questions we'd rather not ask, let alone answer: What if the price of giving a first-rate education to children least likely to receive it means acknowledging that you can't do it for everyone? What if some problems are just too hard for schools alone to solve?

"What roles do biblical scholars play in contexts where the Bible is a significant text within poor and marginalized communities? Gerald West reflects on what their role is by drawing on liberation hermeneutics (with a focus on race, class and gender), inculturation hermeneutics (with a focus on culture), and postmodernism (with a decentred 'focus'!). He argues that recent trends in the field of biblical studies open up space for serious dialogue (and perhaps even collaboration) between readers of the Bible in the academy and readers of the Bible in poor and marginalized communities." --Book Jacket.