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Journal articles on the topic 'Community cultural wealth'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 June 2025

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1

Johnson, Serena, Lissa Stapleton, and Bryan Berrett. "Deaf Community Cultural Wealth in Community College Students." Journal of Deaf Studies and Deaf Education 25, no. 4 (2020): 438–46. http://dx.doi.org/10.1093/deafed/enaa016.

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Abstract Deaf students are members of a linguistic and cultural minority whose background and experiences provide a unique backdrop for the navigation of higher education. Using the framework of Deaf community cultural wealth, this study examines the experiences of Deaf students in community college and their utilization of various forms of capital. Findings showed that they exhibited instances of resistant, navigational, social, and familial capital in accessing and persisting in higher education.

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Valdez, Trina M., and Catherine Lugg. "Community Cultural Wealth and Chicano/Latino Students." Journal of School Public Relations 31, no. 3 (2010): 224–37. http://dx.doi.org/10.3138/jspr.31.3.224.

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DeNicolo, Christina Passos, Mónica González, Socorro Morales, and Laura Romaní. "Teaching ThroughTestimonio:Accessing Community Cultural Wealth in School." Journal of Latinos and Education 14, no. 4 (2015): 228–43. http://dx.doi.org/10.1080/15348431.2014.1000541.

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Ares, Nancy, Jeremy Smith, and Xia Wu. "Community-based standards and community cultural wealth in freedom schools." Pedagogy, Culture & Society 29, no. 1 (2019): 1–20. http://dx.doi.org/10.1080/14681366.2019.1683597.

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Clothey, Rebecca A. "Community Cultural Wealth: Uyghurs, Social Networks, and Education." Diaspora, Indigenous, and Minority Education 10, no. 3 (2016): 127–40. http://dx.doi.org/10.1080/15595692.2015.1111205.

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Nembhard, Jessica Gordon. "Community-Based Asset Building and Community Wealth." Review of Black Political Economy 41, no. 2 (2014): 101–17. http://dx.doi.org/10.1007/s12114-014-9184-z.

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Purgason, Lucy L., Robyn Honer, and Ian Gaul. "Capitalizing on Cultural Assets: Community Cultural Wealth and Immigrant-Origin Students." Professional School Counseling 24, no. 1 (2020): 2156759X2097365. http://dx.doi.org/10.1177/2156759x20973651.

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Nearly one of four students enrolled in public school in the United States is of immigrant origin. School counselors are poised to support immigrant-origin students with academic, college and career, and social/emotional needs. This article introduces how community cultural wealth (CCW), a social capital concept focusing on the strengths of immigrant-origin students, brings a culturally responsive lens to multitiered system of supports interventions identified in the school counseling literature. We present case studies highlighting the implementation of CCW and discuss implications and future directions for school counseling practice.

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Derrick R. Brooms and Arthur R. Davis. "Exploring Black Males' Community Cultural Wealth and College Aspirations." Spectrum: A Journal on Black Men 6, no. 1 (2017): 33. http://dx.doi.org/10.2979/spectrum.6.1.02.

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Jimenez, Rosa M. "Community Cultural Wealth Pedagogies: Cultivating Autoethnographic Counternarratives and Migration Capital." American Educational Research Journal 57, no. 2 (2019): 775–807. http://dx.doi.org/10.3102/0002831219866148.

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Pedagogies employing critical traditions have increasingly been used to ameliorate achievement disparities and centralize issues of power in the education of Students of Color. In this study, I trace a teacher’s journey—new to critical pedagogies—as she learned about community cultural wealth and incorporated family histories as counterstorytelling curricula with her sixth-grade class of immigrant students in California’s Central Valley. I examine the pedagogical implementation with examples of students’ meaning making. The teacher and students demonstrated what I am advancing as migration capital—or knowledges, sensibilities, and skills cultivated through the array of migration/immigration experiences to the United States or its borderlands. This study highlights the potential of community cultural wealth pedagogies and as pedagogical tools to counter deficit narratives with Latina/o immigrant youth.

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Kelly, Laura Beth, Virginia Ángeles-Wann, John Wann-Ángeles, and Margarita Jimenez-Silva. "STEA2M camp at the Orchard: A community cultural wealth approach." NABE Journal of Research and Practice 9, no. 3-4 (2019): 143–54. http://dx.doi.org/10.1080/26390043.2019.1649511.

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Zoch, Melody, and Ye He. "Utilizing Community Cultural Wealth to Learn with Diverse Language Communities." Teacher Educator 55, no. 2 (2019): 148–64. http://dx.doi.org/10.1080/08878730.2019.1609639.

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Trigos-Carrillo, Lina. "Community cultural wealth and literacy capital in Latin American communities." English Teaching: Practice & Critique 19, no. 1 (2019): 3–19. http://dx.doi.org/10.1108/etpc-05-2019-0071.

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Purpose The purpose of this paper is to investigate the literacy practices of the families and communities of first-generation college students in Latin America, and how community and family literacies can inform the understanding of first-generation college students’ identity and cultural values. Design/methodology/approach This transnational ethnography was conducted in local communities around three public universities in Mexico, Colombia and Costa Rica. Participants included nine fist-generation college students and more than 50 people in their families and communities (i.e. relatives, parents and friends). Data gathering occurred at the university outside the formal space of the classroom, at home, and in the community. Data were interpreted through the lens of the community cultural wealth framework. Findings The author found that first-generation college students and their families and communities engaged in rich literacy practices that have been overlooked in policy, research, and media. It is argued that the concept literacy capital is necessary to acknowledge the critical literacy practices communities engage in. Literacy capital was manifested in these communities to preserve cultural traditions, to sponsor literacy practices and to question and resist unjust sociopolitical circumstances. Practical implications The findings of this study should inform a culturally sustaining pedagogy of academic literacies in higher education. Beyond asset-based approaches to academic literacies in Latin America, critical perspectives to academic literacies teaching and learning are needed that acknowledge the Latin American complexities. Originality/value These findings are significant because they unveiled how people in local communities were informed about the sociopolitical dynamics at the national and international scale that affected or even threatened their local culture, and how they used their literacy capital to react critically to those situations.

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Rogers, Tracy Leigh, and Vivienne Ruth Anderson. "Exploring Cambodian schoolgirls’ educational persistence: a community cultural wealth perspective." Gender, Place & Culture 26, no. 4 (2019): 533–58. http://dx.doi.org/10.1080/0966369x.2018.1555517.

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Henderson, Violet. "Southwest Borderland Voices and Stories: Community Cultural Wealth as Living Literacies." Association of Mexican American Educators Journal 14, no. 1 (2020): 122–49. http://dx.doi.org/10.24974/amae.14.1.374.

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   This study qualitatively examines the literacy experiences of three Southwest Borderland Latinos who left high school before graduating. Addressing a gap in the literature that reveals the limited attention paid to how students who left high school before graduating generate and use community cultural wealth (Burciaga & Erbstein, 2012), this investigation explores the vibrant role and contribution of community cultural wealth in literacy development. Through the frameworks of New Literacy Studies (NLS) and family literacy within the context of the Southwest Borderlands, and employing the tool of counternarratives through a Latino Critical Race Theory (LatCrit) lens, this study provides a platform for validating and affirming the voices, stories, experiences, and knowledges of the research participants. Utilizing portraiture as the methodology illuminates the living literacies that transpired when the participants read their world and the word (Freire, 2006).   

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Araujo, Blanca E. "Knowledge From the Fields: A Migrant Farmworker Student's Community Cultural Wealth." Diaspora, Indigenous, and Minority Education 6, no. 2 (2012): 85–98. http://dx.doi.org/10.1080/15595692.2012.662549.

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Manzo, Rosa D., Maria I. Rangel, Yvette G. Flores, and Adela de la Torre. "A Community Cultural Wealth Model to Train Promotoras as Data Collectors." Health Promotion Practice 19, no. 3 (2017): 341–48. http://dx.doi.org/10.1177/1524839917703980.

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Fernández, Erica, and Samantha M. Paredes Scribner. "“Venimos Para Que se Oiga la Voz”: Activating Community Cultural Wealth as Parental Educational Leadership." Journal of Research on Leadership Education 13, no. 1 (2017): 59–78. http://dx.doi.org/10.1177/1942775117744011.

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This article expands a more inclusive parental engagement framework by broadening notions of educational leadership using an example of organizing actions of Latina parent leaders amid a hostile anti-immigrant climate within an urban elementary school. Researchers draw on Yosso’s community cultural wealth framework to analyze how a Latinx parent group and parent leaders activated and nurtured community cultural wealth. The findings describe the ways in which the Latinx parent group fostered community cultural wealth and, in doing so, cultivated parental educational leadership. The authors discuss how the Latinx parent leaders then negotiated tensions that emerged between the Latinx parent group and school officials when a new parent organization was established at the school. We use this study to both disrupt traditional notions of educational leadership and discuss the implications it has for principal preparation programs.

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Sáenz, Victor B., Carmen De las Mercédez, Sarah G. Rodriguez, and Claudia García-Louis. "Latino Men and their Fathers: Exploring How Community Cultural Wealth Influences their Community College Success." Association of Mexican American Educators Journal 11, no. 2 (2017): 89. http://dx.doi.org/10.24974/amae.11.2.351.

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Academic scholarship has demonstrated the importance of father engagement in fostering early educational success of their children, but little exploration in this area has focused on the role that fathers play in the college success of their Latino male sons. The purpose of this qualitative study was to understand the role of fathers in the educational success of Latino men attending community colleges. Using community cultural wealth as a lens for this study, the experiences of 130 Latino men at community colleges in Texas were highlighted. Results demonstrated how fathers provided support, consejos (advice), and encouragement to their sons. Nonetheless, fathers also expected their sons to work and contribute to the family finances. These complications influenced the way in which Latino men viewed the college-going process and interacted with their fathers.

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Jayakumar, Uma, Rican Vue, and Walter Allen. "Pathways to College for Young Black Scholars: A Community Cultural Wealth Perspective." Harvard Educational Review 83, no. 4 (2013): 551–79. http://dx.doi.org/10.17763/haer.83.4.4k1mq00162433l28.

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In this article, Uma Jayakumar, Rican Vue, and Walter Allen present their study of Young Black Scholars (YBS), a community-initiated college preparatory program in Los Angeles. Through in-depth interviews and surveys with twenty-five middle- and higher-income Black college students, they document the positive role of community in facilitating college access. The authors show that students’ perceptions of YBS's support of their college aspirations are qualitatively different than perceptions of their schools’ support. The authors theorize that YBS participants embrace college-going as an act of resistance to deficit-based narratives regarding the racial achievement gap and social reproduction. By drawing on students’ experiences, they put forth a new model of a liberatory college-going process for students of color that leverages community cultural wealth and promotes transformative resistance.

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Rodela, Katherine C., and Claudia Rodriguez-Mojica. "Equity Leadership Informed by Community Cultural Wealth: Counterstories of Latinx School Administrators." Educational Administration Quarterly 56, no. 2 (2019): 289–320. http://dx.doi.org/10.1177/0013161x19847513.

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Purpose: The purpose of this article is (a) to analyze how Latinx school administrators draw on their Community Cultural Wealth to inform their leadership for educational equity and (b) to examine how they navigate varying equity initiatives and beliefs in rapidly diversifying districts. Research Method: This study employs Latina/o Critical Race Theory counterstorytelling methodology to explore four Latinx school administrators’ experiences across three districts in the Pacific Northwest. Data sources include semistructured interviews, observations, and local demographic data. Findings: Latinx administrators’ counterstories revealed complex ways their childhoods, educational histories, and current equity leadership were informed by their Community Cultural Wealth as bilingual people of color. They also faced White dominant administrative spaces, where their equity visions often conflicted with district equity initiatives. Sometimes these differences led to tensions with district officials or constrained their advocacy. Conclusion and Implications: Our findings affirm existing research on the potential equity and culturally responsive leadership contributions of Latinx educational leaders. Our article also raises questions to the field about how we understand social justice leadership, and support current and aspiring leaders of color who seek to promote equity in their work. Our analysis brought forth a particular geographical region as a key in influencing our research participants’ experiences. More research is needed to understand how to support and sustain leaders of color in diverse regional contexts, as they seek to combat educational inequities for children and young adults facing similar injustices they faced themselves as students of color.

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Yosso *, Tara J. "Whose culture has capital? A critical race theory discussion of community cultural wealth." Race Ethnicity and Education 8, no. 1 (2005): 69–91. http://dx.doi.org/10.1080/1361332052000341006.

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Aragon, Antonette. "Achieving Latina students: Aspirational counterstories and critical reflections on parental community cultural wealth." Journal of Latinos and Education 17, no. 4 (2017): 373–85. http://dx.doi.org/10.1080/15348431.2017.1355804.

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Denton, Maya, Maura Borrego, and Audrey Boklage. "Community cultural wealth in science, technology, engineering, and mathematics education: A systematic review." Journal of Engineering Education 109, no. 3 (2020): 556–80. http://dx.doi.org/10.1002/jee.20322.

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Burciaga, Rebeca, and Rita Kohli. "Disrupting Whitestream Measures of Quality Teaching: The Community Cultural Wealth of Teachers of Color." Multicultural Perspectives 20, no. 1 (2018): 5–12. http://dx.doi.org/10.1080/15210960.2017.1400915.

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Braun, Derek C., Cara Gormally, and M. Diane Clark. "The Deaf Mentoring Survey: A Community Cultural Wealth Framework for Measuring Mentoring Effectiveness with Underrepresented Students." CBE—Life Sciences Education 16, no. 1 (2017): ar10. http://dx.doi.org/10.1187/cbe.15-07-0155.

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Disabled individuals, women, and individuals from cultural/ethnic minorities continue to be underrepresented in science, technology, engineering, and mathematics (STEM). Research has shown that mentoring improves retention for underrepresented individuals. However, existing mentoring surveys were developed to assess the majority population, not underrepresented individuals. We describe the development of a next-generation mentoring survey built upon capital theory and critical race theory. It emphasizes community cultural wealth, thought to be instrumental to the success of individuals from minority communities. Our survey targets relationships between deaf mentees and their research mentors and includes Deaf community cultural wealth. From our results, we identified four segregating factors: Being a Scientist, which incorporated the traditional capitals; Deaf Community Capital; Asking for Accommodations; and Communication Access. Being a Scientist scores did not vary among the mentor and mentee variables that we tested. However, Deaf Community Capital, Asking for Accommodations, and Communication Access were highest when a deaf mentee was paired with a mentor who was either deaf or familiar with the Deaf community, indicating that cultural competency training should improve these aspects of mentoring for deaf mentees. This theoretical framework and survey will be useful for assessing mentoring relationships with deaf students and could be adapted for other underrepresented groups.

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Czop Assaf, Lori, and Kristie O’Donnell Lussier. "Dream Camp: drawing on community cultural wealth capital to make sense of career dreams." Language, Culture and Curriculum 33, no. 1 (2019): 84–99. http://dx.doi.org/10.1080/07908318.2019.1569020.

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Lu, Wei-Ting. "Confucius or Mozart? Community Cultural Wealth and Upward Mobility Among Children of Chinese Immigrants." Qualitative Sociology 36, no. 3 (2013): 303–21. http://dx.doi.org/10.1007/s11133-013-9251-y.

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Samuelson, Cate C., and Elizabeth Litzler. "Community Cultural Wealth: An Assets-Based Approach to Persistence of Engineering Students of Color." Journal of Engineering Education 105, no. 1 (2015): 93–117. http://dx.doi.org/10.1002/jee.20110.

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Sáenz, Victor B., Claudia García-Louis, Anna Peterson Drake, and Tonia Guida. "Leveraging Their Family Capital: How Latino Males Successfully Navigate the Community College." Community College Review 46, no. 1 (2017): 40–61. http://dx.doi.org/10.1177/0091552117743567.

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Objective: The purpose of this study is to apply Yosso’s community cultural wealth framework to the experiences of Latino male community college students to understand how they balance family obligations, work, and academics while also navigating their educational pathways. Method: The research team conducted 23 semistructured focus groups with 130 Latino male students enrolled full- and part-time at seven distinct community colleges in Texas. Results: Findings reveal the important role family members play in the educational pathway of Latino males who relied heavily on familismo and familial capital as a source of support as they matriculated through the community college environment. Despite entering the community college with multiple sources of community cultural wealth, Latino males had a difficult time navigating their educational experiences due to their first in family, first-generation status, and their apprehension around help-seeking . Contributions: Despite the multiple roles and responsibilities Latino males hold within their family units, they do not pose limitations on their educational pathways; rather, these family relationships motivate Latino males and provide them with support that strengthens their aspirations to persist onto graduation.

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Lynch, Anissa Wicktor. "Identity and literacy practices in a bilingual classroom: An exploration of leveraging community cultural wealth." Bilingual Research Journal 41, no. 2 (2018): 117–32. http://dx.doi.org/10.1080/15235882.2018.1452312.

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Pérez II, David. "In Pursuit of Success: Latino Male College Students Exercising Academic Determination and Community Cultural Wealth." Journal of College Student Development 58, no. 2 (2017): 123–40. http://dx.doi.org/10.1353/csd.2017.0011.

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Olcoń, Katarzyna, Marcia Pantell, and Andrew C. Sund. "Recruitment and Retention of Latinos in Social Work Education: Building on Students’ Community Cultural Wealth." Journal of Social Work Education 54, no. 2 (2018): 349–63. http://dx.doi.org/10.1080/10437797.2017.1404530.

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Martinez, Melissa A., Aurora Chang, and Anjalé D. Welton. "Assistant professors of color confront the inequitable terrain of academia: a community cultural wealth perspective." Race Ethnicity and Education 20, no. 5 (2016): 696–710. http://dx.doi.org/10.1080/13613324.2016.1150826.

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Fernández, Jesica Siham, Bianca L. Guzmán, Ireri Bernal, and Yvette G. Flores. "Muxeres en Acción : The Power of Community Cultural Wealth in Latinas Organizing for Health Equity." American Journal of Community Psychology 66, no. 3-4 (2020): 314–24. http://dx.doi.org/10.1002/ajcp.12442.

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Rincón, Blanca E., Érica Fernández, and Mary C. Dueñas. "Anchoring comunidad: how first- and continuing-generation Latinx students in STEM engage community cultural wealth." International Journal of Qualitative Studies in Education 33, no. 8 (2020): 840–54. http://dx.doi.org/10.1080/09518398.2020.1735567.

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Park, Julie J., Jude Paul Matias Dizon, and Moya Malcolm. "Spiritual Capital in Communities of Color: Religion and Spirituality as Sources of Community Cultural Wealth." Urban Review 52, no. 1 (2019): 127–50. http://dx.doi.org/10.1007/s11256-019-00515-4.

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Sandy, Heather Moulaison, and Andrew Dillon. "Mapping the KO Community." KNOWLEDGE ORGANIZATION 46, no. 8 (2019): 578–89. http://dx.doi.org/10.5771/0943-7444-2019-8-578.

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Knowledge organization (KO) is considered a distinctive disciplinary focus of information science, with strong connections to other intellectual domains such as philosophy, computer science, psychology, sociology, and more. Given its inherent interdisciplinarity, we ask what might a map of the physical, cultural, and intellectual geography of the KO community look like? Who is participating in this discipline’s scholarly discussion, and from what locations, both geographically and intellectually? Using the unit of authorship in the journal Knowledge Organization, where is the nexus of KO activity and what patterns of authorship can be identified? Cultural characteristics were applied as a lens to explore who is and is not participating in the international conversation about KO. World Bank GNI per capita estimates were used to compare relative wealth of countries and Hofstede’s Individualism dimension was identified as a way of understanding attributes of countries whose scholars are participating in this dialog. Descriptive statistics were generated through Excel, and data visualizations were rendered through Tableau Public and TagCrowd. The current project offers one method for examining an international and interdisciplinary field of study but also suggests potential for analyzing other interdisciplinary areas within the larger discipline of information science.

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Stacy, Jen, Yesenia Fernández, and Elexia Reyes McGovern. "El Instituto: Centering Language, Culture, and Power in Bilingual Teacher Professional Development." Journal of Culture and Values in Education 3, no. 2 (2020): 120–37. http://dx.doi.org/10.46303/jcve.2020.16.

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Teacher education programs have the obligation to prepare bilingual teachers, new and established, to challenge pervasive deficit and racist ideologies, to cultivate students’ identities/knowledges, and to thwart oppressive ideologies through counter-hegemonic discourses. This paper presents a case study of El Instituto, one Hispanic Serving Institution’s immersive professional development program for Spanish-speaking bilingual teachers in Los Angeles County. Conducted entirely in Spanish, the program aimed to center teachers’ sociocultural realities and community cultural wealth while honoring their linguistic capital, deepening their Spanish-language knowledge, and developing critical consciousness. Findings suggest that utilizing a sociocultural approach to simultaneously study Spanish language and critical pedagogy while centering teachers’ community cultural wealth led to deep insights about intersections of languages and culture within larger power structures that cultivate systemic oppression. However, epistemological shifts about fostering more humanizing and critical professional development for bilingual educators are necessary to achieve these goals.

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Witkowski, Terrence H. "Arms and armor collecting in America: history, community and cultural meaning." Journal of Historical Research in Marketing 12, no. 4 (2020): 421–47. http://dx.doi.org/10.1108/jhrm-12-2019-0050.

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Purpose This study aims to present a history and critical analysis of arms and armor collecting in America from the late 19th century until the present day. Design/methodology/approach The research draws from the literature on arms and armor, from primary written, visual and material evidence, and from the author’s long experience as an antique gun and sword collector. Findings American arms and armor collectors have included men of great wealth, museums and their curators and many enthusiasts of more modest means. Collectors, dealers and curators have created a substantial arms literature. Collectors have organized around various types of artifacts, historical periods and company brands. Dealers, auction houses and manufacturers have provisioned the market with period pieces and reproductions. Originality/value The history of antique arms and armor collecting is regarded as a social activity where enthusiasts have pursued “serious leisure” through consumption and brand communities. This history is further analyzed as a cultural practice wherein generations of collectors have interpreted the meaning of antique arms and armor.

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Sandy, Heather Moulaison, and Andrew Dillon. "Mapping the KO Community." NASKO 7, no. 1 (2019): 94. http://dx.doi.org/10.7152/nasko.v7i1.15627.

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Knowledge organization (KO) is considered a distinctive disciplinary focus of information science, with strong connections to other intellectual domains such as philosophy, computer science, psychology, sociology, and more. Given its inherent interdisciplinarity, we ask what might a map of the physical, cultural and intellectual geography of the KO community look like? Who is participating in this discipline’s scholarly discussion, and from what locations, both geographically and intellectually? Using the unit of authorship in the journal Knowledge Organization, where is the nexus of KO activity, and what patterns of authorship can be identified? What indices can be generated to describe the KO community of researchers as it has evolved? Cultural characteristics were applied as a lens to explore who is and is not participating in the international conversation about KO. World Bank GNI per capita estimates were used to compare relative wealth of countries and Hofstede’s Individualism dimension was identified as a way of understanding attributes of countries whose scholars are participating in this dialog. Descriptive statistics were generated through Excel, and data visualizations were rendered through Tableau Public and TagCrowd. The current project offers one method for examining an international and interdisciplinary field of study, but also suggests potential for analyzing other interdisciplinary areas within the larger discipline of information science.

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Rebecca Dirksen. "SURVIVING MATERIAL POVERTY BY EMPLOYING CULTURAL WEALTH: PUTTING MUSIC IN THE SERVICE OF COMMUNITY IN HAITI." Yearbook for Traditional Music 45 (2013): 43. http://dx.doi.org/10.5921/yeartradmusi.45.2013.0043.

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42

Liou, Daniel D., René Antrop-González, and Robert Cooper. "Unveiling the Promise of Community Cultural Wealth to Sustaining Latina/o Students’ College-Going Information Networks." Educational Studies 45, no. 6 (2009): 534–55. http://dx.doi.org/10.1080/00131940903311347.

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Liou, Daniel D., Antonio Nieves Martinez, and Erin Rotheram-Fuller. "“Don’t give up on me”: critical mentoring pedagogy for the classroom building students’ community cultural wealth." International Journal of Qualitative Studies in Education 29, no. 1 (2015): 104–29. http://dx.doi.org/10.1080/09518398.2015.1017849.

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Duran, Antonio, and David Pérez II. "The multiple roles of chosen familia: exploring the interconnections of queer Latino men’s community cultural wealth." International Journal of Qualitative Studies in Education 32, no. 1 (2018): 67–84. http://dx.doi.org/10.1080/09518398.2018.1523484.

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Heron, Cyril. "How to Sue an Asue? Closing the Racial Wealth Gap Through the Transplantation of a Cultural Institution." Michigan Journal of Race & Law, no. 26.1 (2020): 171. http://dx.doi.org/10.36643/mjrl.26.1.how.

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Asues, academically known as Rotating Savings and Credit Associations (or ROSCAs for short), are informal cultural institutions that are prominent in developing countries across the globe. Their utilization in those countries provide rural and ostracized communities with a means to save money and invest in the community simultaneously. Adoption of the asue into the United States could serve as the foundation by which to close the racial wealth gap. Notwithstanding the benefits, wholesale adoption of any asue model runs the risk of cultural rejection because the institution is foreign to the African American community. Drawing upon principles of cultural and legal transplantation, successful transplantation of cultural institutions is possible where parameters that provide contextual stability are put in place. Given that the most prominent drawback to ROSCAs is the risk of default and embezzlement, the contextual stabilizer to prevent cultural rejection should be one that secures the ROSCA from said default and nefarious members. Therefore, I propose that trust law can be that context stabilizer because it would provide legal recourse and mitigate the inherent risks involved in asue participation.

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Gallagher, Jennifer, and Melissa Wrenn. "Young, Gifted, Black . . . and Country:." Theory & Practice in Rural Education 10, no. 2 (2020): 46–62. http://dx.doi.org/10.3776/tpre.2020.v10n2p46-62.

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This article shares findings from a critical content analysis of five contemporary nonfiction children’s books. Each book centers on a gifted Black historical figure who spent at least part of their childhood in a rural setting. The analysis, using a funds-of-knowledge and community-cultural-wealth approach, revealed the situated nature of the child’s giftedness, including intersectional oppression they faced, various ways they enacted giftedness within their rural setting, and a reciprocal relationship with their community. In each book, the youth’s giftedness was supported by the community but also positively impacted the community.

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He, Ye, Silvia Cristina Bettez, and Barbara B. Levin. "Imagined Community of Education: Voices From Refugees and Immigrants." Urban Education 52, no. 8 (2015): 957–85. http://dx.doi.org/10.1177/0042085915575579.

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To challenge deficit thinking concerning immigrants and refugees in urban schools, we engaged members of local immigrant and refugee communities from China, Mexico, Liberia, and Sudan in focus group discussions about their prior educational experiences, their hopes and aspirations for education, and the supports and challenges they encountered in their perceived reality of PK-12 education in the United States. In an effort to promote asset-based approaches, we employed Yosso’s framework in our analysis to highlight the community cultural wealth and to describe the process of creating an “imagined community” of education shared among our participants.

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Habig, Bobby, Preeti Gupta, and Jennifer D. Adams. "Disrupting deficit narratives in informal science education: applying community cultural wealth theory to youth learning and engagement." Cultural Studies of Science Education 16, no. 2 (2021): 509–48. http://dx.doi.org/10.1007/s11422-020-10014-8.

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Yamada, Naoko, Jinmoo Heo, Carina King, and Yao-Yi Fu. "Urban Residents' Life Satisfaction and Cultural Tourism Development: The Role of Health Perception, Wealth, Safety, Community Contentment, and Cultural Tourism Development." Journal of Quality Assurance in Hospitality & Tourism 12, no. 3 (2011): 220–35. http://dx.doi.org/10.1080/1528008x.2011.541830.

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Khojir, Khojir, Dian Wahid Hermawan, and Sulthon Fatoni. "Religion and Culture Integration in Kutai Communities (Interreligious and Intercultural Peacebuilding Model)." Al-Ulum 18, no. 2 (2018): 501–20. http://dx.doi.org/10.30603/au.v18i2.711.

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Religious and cultural peacebuilding models have been formed in Indonesia, including in Tanjung Isui, East Kalimantan. While conflicts related to religion and culture have been increasing lately. Therefore, the study aims to investigate peacebuilding formation, including interreligious and intercultural processes in communities on Tanjung Isui. The analysis used in this study is ethnographic qualitative. The interreligious process that took place in Tanjung Isui Community occurred because religion forms local theological value system and becomes worldview of the community. The community mastered intercultural competencies such as appreciating other culture, adaptability, behavioral flexibility, strengthening interaction, identity management and interaction, awareness of differences, and cultural communication. While the elements building harmony in Tanjung Isui are the leadership spiritual role as mediator, wealth of values and culture, then cooperation between religious and cultural followers.

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