**8. Pedagogical** *Conocimientos*

*Teacher Education in the 21st Century - Emerging Skills for a Changing World*

holistic approaches to learning [109].

**6. Trauma Informed Teaching (TIEP)**

through trusted authority figures [112].

experts but as co-creators of knowledge.

**7. Equity literacy**

ment of teaching/learning interactions [113–116].

Intersectionality is central in this pedagogical approach. Students learn to interrogate race, ethnicity, gender, class, sexual orientation, ability, and age to identify privilege, power, and difference within the various strata of society, to keep them 'actively engaged' within the *pláticas* [108]. By building *confianza* through reciprocity with *pláticas* and dialogue, an understanding of co-laboring is affirmed and strengthened. It calls for teacher/learner collaboration to understand underlying issues and dilemmas in the creation of knowledge. These pedagogical praxes build upon prior knowledge—individual, communitarian, and collective—to evolve into

Trauma Informed Educational Practice (TIEP) relies on trauma informed (TI) pedagogical strategies. With the objective of closely aligning the learning community with social justice and human rights, TI argues that institutions of higher education must be reimagined as therapeutic communities [110]. It begins with the premise of safety in relation to the physical and emotional well-being of the individual and the learning community, whereby trustworthiness is cultivated in the learning experience as a form of support and connection. Throughout this experience, TI adheres to inclusivity and a shared purpose, while acknowledging trauma and addressing it, to act critically responsive by finding venues for healing [111]. To practice a TI lens, empathy, compassion, and sensitivity, must be cultivated so as not to retraumatize the person, by retriggering or reactivating traumatic life events. For a trauma informed care approach, educators must gauge the complicated ways that traumatic experiences may be affecting the lives of students. Trauma is not a noticeable or fixed entity, but vast and fluid in definition; it is attributed to being upset or in distress, such that experiences result in trauma related symptoms. In education, a holistic approach must be utilized where a definition includes but it's not limited to boundary violations, betrayal, neglect, abuse, powerlessness, vulnerability, and objectification, and in many instances it is normalized and sanctioned

Educators must have access to pedagogical theories and tools for addressing trauma, particularly as it may commonly impede learning and development. This calls for the preparation educators with specific non-deficit trauma informed pedagogies, which encumber the complexity of the human experience in the engage-

Equity literacy calls for teachers to be mindful of the dialectic of the oppression and domination that resides within schooling and its aim is to disrupt such practices that limit equity for students and their educational experiences. To deeply engage learners, educators must be self-reflexive about their social location and positionality, and be mindful of what is available and effective in the teaching/learning preparation of minoritized students. As an educator who aims to be culturally affirming and responsive, oppressed groups must be brought to the center of discussion so as to counteract the dominant discourse, without placing them in the position of

For future educators to become equity literate, they must be ready to confront

deeply embedded mainstream ideologies normalized in everyday practices.

**300**

Through Chicana self-reflexive methodologies such as *conocimiento* and *testimonio*, learners identify privilege, power, and difference, and reflexively speak to their lived experiences. Through self-reflection, they critically analyze structures and systematic arrangements that impact students at individual and collective levels [125]. As Méndez-Negrete posits, pedagogical *conocimientos*, in teacher/leaner interactions, engage self and other in the construction of knowledge as a social imperative that incorporates all cultures into the discussion [126]. Thus, teachers and learners engage themselves and others, thereby acquiring skills to participate and co-create as community-informed learners [127]. Méndez-Negrete illustrates the intersectionalities of critical consciousness in the creation of knowledge (see **figure** below).

To become self-reflexive and counter the cycle of racialized classism and other positionalities, learners must engage their early socialization [128]. Complete an analysis of four generations of their families' historical legacies of immigration, language, work, education, and religion to uncover the domination/oppression dialectic of experience [129]. Initially, this process allows students to claim their history and find the gaps in the knowledge they carry, relying on self-reflexivity to reclaim their legacies, and thus liberating themselves from the traumas [130–132]. As educators engage teacher/learner endeavors, they uncover and critically analyze their legacies to recognize and unpack the privileges and oppressions they faced, as well as to understand their place in society, beginning with their relationship to immigration and migration, as well as the time it takes to lay roots in a foreign country and the losses it implicates to leave ones past behind, providing a common point of experience. Unless they are Indigenous and not immigrants because they've always been here.

To understand their working-class origins, teachers/students must also learn about their work history legacies, as it makes visible the sacrifices that have been made by previous generations. This has the potential to cultivate critical empathy and compassion in relating to the struggles of recent immigrants [133]. Language loss and devaluation is another teaching/learning tool.

Teachers may map their privilege in relation to their place in history, by understanding the human capital that allowed them to acquire their education. Finally, teachers may be able to engage ideologies that have influenced their beliefs about education which are directly related to religion. In the cultivation of critical dialogue through *pláticas*, and *conocimiento* as a self-reflexive methodology, students must engage their ancestral lived experiences, including their own upbringing, by writing about it and sharing these narratives with peers, but only when they have processed it and have become comfortable with the knowledge they have culled.

#### **9.** *Testimonios y Reflecciones*

Students talk about their lived experience in the context of their sociohistorical reality, often implicating their coming to knowledge about oppression, domination and subordination. Part and parcel of this dialogic implicates the ability to reflect on one's own experiences, as such [*reflecciones* are expressed as self-reflexive thought in the examination of their lives with the intent of creating change]. Within this approach, they are empowered by the narrative of their own experiences [134]. *Testimonio* is a vehicle for an individual act of having seen or personally experiencing a social state that departs from the individual to intersect with the collective [135]. Thus, they arrive at an epistemological consciousness regarding the critical importance for minoritized students to use their cultural intuition as an instrument that facilitates their social consciousness in the context of the intersectionality of experiences as community of learners [136, 137]. Such self-reflexive pedagogical and methodological tools offer the potential to unearth deeply embedded historical traumas and provides teachers/learners spiritual healing. Through *testimoniando—*or collaborative community discourse*—*learners/teachers come to self and community knowledge, enriching learning experiences through self-reflection. *Testimonios* serve to problem solve and advocate for others and their respective community rights [138].

*Testimonio* and *conocimientos* create the space for critical reflection and selfexamination for students from diverse backgrounds to identify and ask meaningful questions that derive from the heart [139, 140]. This enables critical empathy in understanding and activates critical compassion and transformation through a heightened social consciousness for the common good and to change the world.

**303**

*A Guide for Deconstructing Social Reproduction: Pedagogical* Conocimientos *within the Context…*

Demographics changes into the 21st century will not render obsolete the traditional philosophies of schooling, particularly as these pertain to contemporary sustained factory model schooling that has closely aligned with notions of productivity where diverse immigrant languages, cultures, and identities are viewed as barriers. These pedagogical approaches have viewed student populations as homogenous units where teachers deliver content by lecturing, expecting students to regurgitate the acquired knowledge through rote memorization, whereby schooling is a favorable technology for the coercive assimilation of immigrants. Such practices have been found to be class biased and reproduce white-middle class privilege. Thus, social mobility through the promise of schooling has become a taken for granted outcome for the majority as the academic achievement gap widens. Currently,

Critical pedagogues, in addressing the social reproduction of inequality, propose

equity literacy in the preparation of educators within credential programs. The legacies of Anglo-conformity and Americanization through schooling must be contested, problematized, and shelved as historical artifacts. Race, class, gender, language, sexual orientation sexual orientation, and perceived ability have been historically justified as barriers of exclusion and these practices must cease.

The historical relationship between student and teachers have generationally instilled fear and stress, with the dread of falling out of societal expectations, or of being labeled a failure in justifying a permanent underclass. These practices must be excised from the classroom, to create a liberatory practice of schooling that values each and every student as teachers/learners in the educational environment. To do this and humanize each other's histories and cultures, teachers/learners must recognize the differences amongst them, as they embrace a common point of engagement

To mediate teaching and understanding, Chicana/o critical pedagogues emphasize the centrality of departing from divergent ways of knowing. They incorporate social justice in the context of intersecting oppressions, and rely on

Such pedagogical practices call for acts of love and healing when unearthing and expunging the internalized historical traumas and prejudices that have permeated throughout schooling institutions. Thus, to implement non-oppressive learning, educators must rely on self-reflection, as they examine their own historical trajectories. Engage self-knowledge as vulnerable humans moving towards the co-creation and cultivation of empowered community learners. This requires *platicando* or actively communicating and listening to access and validation of experiences of those who are marginalized as well as dominant communities, to serve as lenses for learning through equity literacy. Furthermore, educators must engage a critical empathy to understand the compassion to act for the common good, in partnership with learners [141–143].

self-reflexive methodologies to humanize the learning experience.

*DOI: http://dx.doi.org/10.5772/intechopen.96213*

educational equality is a delusion.

in the schooling of future citizens.

**11. Conclusion**

**10. Discussion**

*A Guide for Deconstructing Social Reproduction: Pedagogical* Conocimientos *within the Context… DOI: http://dx.doi.org/10.5772/intechopen.96213*

## **10. Discussion**

*Teacher Education in the 21st Century - Emerging Skills for a Changing World*

To become self-reflexive and counter the cycle of racialized classism and other positionalities, learners must engage their early socialization [128]. Complete an analysis of four generations of their families' historical legacies of immigration, language, work, education, and religion to uncover the domination/oppression dialectic of experience [129]. Initially, this process allows students to claim their history and find the gaps in the knowledge they carry, relying on self-reflexivity to reclaim their legacies, and thus liberating themselves from the traumas [130–132]. As educators engage teacher/learner endeavors, they uncover and critically analyze their legacies to recognize and unpack the privileges and oppressions they faced, as well as to understand their place in society, beginning with their relationship to immigration and migration, as well as the time it takes to lay roots in a foreign country and the losses it implicates to leave ones past behind, providing a common point of experience. Unless they are Indigenous and not immigrants because they've

To understand their working-class origins, teachers/students must also learn about their work history legacies, as it makes visible the sacrifices that have been made by previous generations. This has the potential to cultivate critical empathy and compassion in relating to the struggles of recent immigrants [133]. Language

Teachers may map their privilege in relation to their place in history, by understanding the human capital that allowed them to acquire their education. Finally, teachers may be able to engage ideologies that have influenced their beliefs about education which are directly related to religion. In the cultivation of critical dialogue through *pláticas*, and *conocimiento* as a self-reflexive methodology, students must engage their ancestral lived experiences, including their own upbringing, by writing about it and sharing these narratives with peers, but only when they have processed it and have become comfortable with the knowledge they have culled.

Students talk about their lived experience in the context of their sociohistorical reality, often implicating their coming to knowledge about oppression, domination and subordination. Part and parcel of this dialogic implicates the ability to reflect on one's own experiences, as such [*reflecciones* are expressed as self-reflexive thought in the examination of their lives with the intent of creating change]. Within this approach, they are empowered by the narrative of their own experiences [134]. *Testimonio* is a vehicle for an individual act of having seen or personally experiencing a social state that departs from the individual to intersect with the collective [135]. Thus, they arrive at an epistemological consciousness regarding the critical importance for minoritized students to use their cultural intuition as an instrument that facilitates their social consciousness in the context of the intersectionality of experiences as community of learners [136, 137]. Such self-reflexive pedagogical and methodological tools offer the potential to unearth deeply embedded historical traumas and provides teachers/learners spiritual healing. Through *testimoniando—*or collaborative community discourse*—*learners/teachers come to self and community knowledge, enriching learning experiences through self-reflection. *Testimonios* serve to problem solve and advocate for others and their respective community rights [138]. *Testimonio* and *conocimientos* create the space for critical reflection and selfexamination for students from diverse backgrounds to identify and ask meaningful questions that derive from the heart [139, 140]. This enables critical empathy in understanding and activates critical compassion and transformation through a heightened social consciousness for the common good and to change the world.

loss and devaluation is another teaching/learning tool.

**302**

always been here.

**9.** *Testimonios y Reflecciones*

Demographics changes into the 21st century will not render obsolete the traditional philosophies of schooling, particularly as these pertain to contemporary sustained factory model schooling that has closely aligned with notions of productivity where diverse immigrant languages, cultures, and identities are viewed as barriers. These pedagogical approaches have viewed student populations as homogenous units where teachers deliver content by lecturing, expecting students to regurgitate the acquired knowledge through rote memorization, whereby schooling is a favorable technology for the coercive assimilation of immigrants. Such practices have been found to be class biased and reproduce white-middle class privilege. Thus, social mobility through the promise of schooling has become a taken for granted outcome for the majority as the academic achievement gap widens. Currently, educational equality is a delusion.

Critical pedagogues, in addressing the social reproduction of inequality, propose equity literacy in the preparation of educators within credential programs. The legacies of Anglo-conformity and Americanization through schooling must be contested, problematized, and shelved as historical artifacts. Race, class, gender, language, sexual orientation sexual orientation, and perceived ability have been historically justified as barriers of exclusion and these practices must cease.

The historical relationship between student and teachers have generationally instilled fear and stress, with the dread of falling out of societal expectations, or of being labeled a failure in justifying a permanent underclass. These practices must be excised from the classroom, to create a liberatory practice of schooling that values each and every student as teachers/learners in the educational environment. To do this and humanize each other's histories and cultures, teachers/learners must recognize the differences amongst them, as they embrace a common point of engagement in the schooling of future citizens.

#### **11. Conclusion**

To mediate teaching and understanding, Chicana/o critical pedagogues emphasize the centrality of departing from divergent ways of knowing. They incorporate social justice in the context of intersecting oppressions, and rely on self-reflexive methodologies to humanize the learning experience.

Such pedagogical practices call for acts of love and healing when unearthing and expunging the internalized historical traumas and prejudices that have permeated throughout schooling institutions. Thus, to implement non-oppressive learning, educators must rely on self-reflection, as they examine their own historical trajectories. Engage self-knowledge as vulnerable humans moving towards the co-creation and cultivation of empowered community learners. This requires *platicando* or actively communicating and listening to access and validation of experiences of those who are marginalized as well as dominant communities, to serve as lenses for learning through equity literacy. Furthermore, educators must engage a critical empathy to understand the compassion to act for the common good, in partnership with learners [141–143].

*Teacher Education in the 21st Century - Emerging Skills for a Changing World*
