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Critically Engaged Language and Literacy Workshops as a Disruptive Pedagogy in Plurilingual Classrooms

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Title: Critically Engaged Language and Literacy Workshops as a Disruptive Pedagogy in Plurilingual Classrooms
Language: English
Authors: Rahat Zaidi (ORCID 0000-0003-2989-6675), Gustavo da Cunha Moura, Fabielle Rocha Cruz (ORCID 0000-0001-6364-8603)
Source: Reading Research Quarterly. 2025 60(1).
Availability: Wiley. Available from: John Wiley & Sons, Inc. 111 River Street, Hoboken, NJ 07030. Tel: 800-835-6770; e-mail: cs-journals@wiley.com; Web site: https://www.wiley.com/en-us
Peer Reviewed: Y
Page Count: 19
Publication Date: 2025
Document Type: Journal Articles
Reports - Research
Education Level: High Schools
Secondary Education
Descriptors: Foreign Countries, High School Students, Multilingualism, Cultural Pluralism, Rural Schools, Diversity Equity and Inclusion, Literacy Education, Reflection, Social Justice, Educational Practices, Educational Change, Art Expression, Culturally Relevant Education, Classroom Environment, Art Activities, Writing Exercises
Geographic Terms: Canada
DOI: 10.1002/rrq.597
ISSN: 0034-0553
1936-2722
Abstract: This study explored racialized newcomer student participants' experiences in a rural high school in Western Canada, and utilized critically engaged language and literacy workshops (CELLWs) as a means to authentically represent participants' interrelationships with and relatability to their school and community spaces. CELLWs are an important avenue for self-reflection that fosters socially just, diverse, and equitable educational practices. Understanding the nuanced lived experiences of newcomers, and how these inform educational practices today, represents a pivotal need in the development of educational pedagogies that encompass past and present experiences reinforced within different places and spaces. The study was guided by the following question: To what extent can CELLWs afford multicultural and plurilingual identities to establish a disruptive pedagogy and re-imagine classroom spaces? The researchers centered arts and walking methodologies within four CELLWs sessions to open up subjective practices and analyses that intersect equitable, inclusive, and diverse theories and participants' life experiences. Data was drawn from a qualitative and thematic analysis that was obtained from participants' artwork, written reflections, and individual/group interviews. The study revealed the importance of CELLWs in research and in-classroom practices as practitioners and scholars become accountable when appropriating such activities to create spaces for meaning-making processes that consider relevant personal experiences and feelings within schools and communities.
Abstractor: As Provided
Entry Date: 2025
Accession Number: EJ1458567
Database: ERIC
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  Value: <anid>AN0183756697;[nrnu]01jan.25;2025Apr04.08:23;v2.2.500</anid> <title id="AN0183756697-1">Critically Engaged Language and Literacy Workshops as a Disruptive Pedagogy in Plurilingual Classrooms </title> <p>This study explored racialized newcomer student participants' experiences in a rural high school in Western Canada, and utilized critically engaged language and literacy workshops (CELLWs) as a means to authentically represent participants' interrelationships with and relatability to their school and community spaces. CELLWs are an important avenue for self‐reflection that fosters socially just, diverse, and equitable educational practices. Understanding the nuanced lived experiences of newcomers, and how these inform educational practices today, represents a pivotal need in the development of educational pedagogies that encompass past and present experiences reinforced within different places and spaces. The study was guided by the following question: To what extent can CELLWs afford multicultural and plurilingual identities to establish a disruptive pedagogy and re‐imagine classroom spaces? The researchers centered arts and walking methodologies within four CELLWs sessions to open up subjective practices and analyses that intersect equitable, inclusive, and diverse theories and participants' life experiences. Data was drawn from a qualitative and thematic analysis that was obtained from participants' artwork, written reflections, and individual/group interviews. The study revealed the importance of CELLWs in research and in‐classroom practices as practitioners and scholars become accountable when appropriating such activities to create spaces for meaning‐making processes that consider relevant personal experiences and feelings within schools and communities.</p> <p>A young student sits in his favorite place at school—the soccer field—a space where he feels a deep sense of belonging. Through his visual poem blending the flags of Yemen and Somalia, he expresses his cultural heritage and represents his unique identity and connects with the broader narratives of diversity within the school community. This moment illustrates how Critically Engaged Language and Literacy Workshops provide students with the tools to express themselves and build meaningful connections, fostering inclusive and transformative educational experiences.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-toc-0001.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-toc-0001.jpg" title="." /> </p> <p></p> <hd id="AN0183756697-3">Introduction</hd> <p>The urgent need for a fresh approach to document and comprehend the intricate experiences of plurilingual communities comes on the heels of acknowledging and recognizing the diverse individualities and trajectories that bring newcomer students—recent immigrants, refugees, or migrants—into classrooms. This article emphasizes the need for meaningful learning experiences for these students who navigate and use multiple languages fluidly across different social and cultural contexts (Perry, [<reflink idref="bib33" id="ref1">33</reflink>]. It involves a critical examination of the socio‐political landscapes and power structures that influence newcomers' educational journeys (Piccardo, [<reflink idref="bib35" id="ref2">35</reflink>])). As such, the scholarship described herein represents a call for transformative interventions that further equity, inclusivity, and empowerment, and include the development of literacy engagement tools among newcomer plurilingual students. Through the introduction of critically engaged language and literacy workshops (CELLWs) as a framework, we advocate for a theoretical and pragmatic approach that examines discourses and experiences of oppression and subordination through creative means.</p> <p>It is important to note that in multicultural and plurilingual contexts (Prasad & Lory, [<reflink idref="bib36" id="ref3">36</reflink>]) teaching approaches, languages, and creative research ought to have as their primary focus a process of mitigation against marginalization and racialization in school spaces (Wei, [<reflink idref="bib49" id="ref4">49</reflink>]). The development of the CELLWs, as presented here, was accomplished through an intersectional lens (Kubota et al., [<reflink idref="bib22" id="ref5">22</reflink>]) to reflect how overlapping identity categories (e.g., race, religion, gender, place) can provide an understanding of marginalization and privilege within a multicultural community (Kondrla et al., [<reflink idref="bib20" id="ref6">20</reflink>]; Oza, [<reflink idref="bib31" id="ref7">31</reflink>]).</p> <p>This research explored newcomer student participants' experiences in a rural high school in Western Canada and employed CELLWs as a process to authentically represent participants' interrelationships with and relatability to their school and community spaces. In effect, it was through the CELLWs that this research provided opportunities for participants to find spaces to exercise their plurilingual identities and reflect on their participation within the school and broader communities. The application of the CELLWs also put into question the power and ideologies that have continued to inform a system of domination and subordination, thereby creating a tool for counternarratives that encourages and centers critical reflexivity through racialized newcomers' voices and experiences (Prasad & Lory, [<reflink idref="bib36" id="ref8">36</reflink>]; Zaidi, Veroba, et al., [<reflink idref="bib54" id="ref9">54</reflink>]).</p> <p>Stakeholders in the education process need to consider the process of how plurilingual identities can successfully interact together, thereby fostering an awareness of one's own privileges and the potential pitfalls in enacting more socially just practices. Also important is observing the interplay of pedagogical choices that attend to the multiplicity of ways of knowing within school spaces (Burdett, [<reflink idref="bib9" id="ref10">9</reflink>]; Kumaravadivelu, [<reflink idref="bib23" id="ref11">23</reflink>]). Research has already demonstrated that plurilingual students gradually find themselves desiring to express their culture(s) and language(s) and to mitigate the lack of school and classroom diversity support and the effects of <emph>Othering</emph> (Wei, [<reflink idref="bib49" id="ref12">49</reflink>]). Such learning experiences should propose and recreate practices that attend to the needs of such students and that understand their community backgrounds and the expression of what makes them unique (Zaidi & Sah, [<reflink idref="bib52" id="ref13">52</reflink>]).</p> <p>By aligning the aspects of newcomer identities and experiences with the embedded emotions that they carry as they relocate to Canada, this study places critically engaged workshops (CELLWs) within a disruptive pedagogical approach that embraces the principles of critical research methodologies (Ørngreen & Levinsen, [<reflink idref="bib56" id="ref14">56</reflink>]). Critical literacies, as a foundational concept within plurilingualism, refer to the ability to engage critically with texts, contexts, and power dynamics (Jordão & Fogaça, [<reflink idref="bib19" id="ref15">19</reflink>]; Stein et al., [<reflink idref="bib45" id="ref16">45</reflink>]). Additionally, this study involves the incorporation of an arts‐based lens, which helps plurilingual learners interrogate the underlying assumptions, biases, and ideologies embedded within educational materials and practices as participants elicit a keen awareness of social justice and equity considerations (Berriz et al., [<reflink idref="bib5" id="ref17">5</reflink>]).</p> <p>As a pedagogy, CELLWs also help to analyze the impact of societal transformation (Ørngreen & Levinsen, [<reflink idref="bib56" id="ref18">56</reflink>]) that results out of speculative activities that defamiliarize Western ideologies in classrooms (e.g., monolingualism, racism, colonialism) (Loveless, [<reflink idref="bib28" id="ref19">28</reflink>]). The CELLWs utilized in the current study incorporated an artistic perspective, offering an effective strategy that allowed study participants to explore meanings, map their trajectories as newcomers, and make sense of their experiences in various and creative ways. The data represented artistic forms and subjective expressions and were employed as a method of inquiry and exploration. From a critical literacies' lens, the CELLWs informed transformative spaces (Piazzoli, [<reflink idref="bib34" id="ref20">34</reflink>]) where participants could creatively (Berriz et al., [<reflink idref="bib5" id="ref21">5</reflink>]) engage with issues of equity, racism, and inclusion, ultimately fostering a deeper understanding of themselves and the world around them.</p> <p>Our engagement with CELLWs stems from a belief in the importance of creating authentic spaces for plurilingual identities to thrive, encouraging reflection on identity, privilege, power, and the need for socially just practices in education. Furthermore, our positionality aligns with a critical literacy perspective that seeks to challenge existing power structures, advocating for racialized newcomers' voices within educational spaces and places.</p> <p>This study offered a holistic approach to participants' critical reflection, encouraging creativity, personal expression, and in‐depth understanding of their identities as multicultural and plurilingual learners. In essence, the experiences of newcomers are at the core of this research, and these were expressed through different artistic forms and reflected in the classroom as a community space for personal development. By engaging with the CELLWs, the participants in this study provided insights into how pedagogy can support students' relationship to their cultural background whilst promoting their learning. The scholarship was foregrounded in the following question: To what extent can CELLWs afford multicultural and plurilingual identities to establish a disruptive pedagogy and re‐imagine classroom spaces?</p> <hd id="AN0183756697-4">Theoretical Framework</hd> <p>Critical literacies can impact spaces differently due to the multifaceted nature of their definition and applicability. However, there seems to be a strong tendency to suggest critical literacies are a way of interrogating and challenging dominant discourses, deconstructing social constructs, and reframing notions of social justice, inequities, poverty, and place (Çelebi, [<reflink idref="bib55" id="ref22">55</reflink>]; Pack, [<reflink idref="bib32" id="ref23">32</reflink>]). Therefore, if language is an expression of emotions and learning about plurilingual identity (Forbes et al., [<reflink idref="bib15" id="ref24">15</reflink>]), critical literacies directly reflect how multicultural and plurilingual identities should be represented in and through different discourses.</p> <p>Within a multicultural and plurilingual framework, articulating critical literacies in a classroom setting is work that requires dedication and planning. There is often an assumption that among linguistic issues, racialization, and marginalization, students must become aware of the implications of the language and learning process without intervention from teachers (Fisher et al., [<reflink idref="bib14" id="ref25">14</reflink>]). However, research suggests that many teachers are not aware of the adverse effects of preventing or drastically reducing the use of a plurilingual student's language(s). In fact, reducing the use of their first language in daily activities has been found to create negative impacts on the speaker's identity (Dressler, [<reflink idref="bib13" id="ref26">13</reflink>]; Siebenhütter, [<reflink idref="bib39" id="ref27">39</reflink>]). Therefore, if language is an expression of emotions and learning about plurilingual identity (Forbes et al., [<reflink idref="bib15" id="ref28">15</reflink>]), critical literacies directly reflect how multicultural and plurilingual identities should be represented in and through different discourses.</p> <p>Weng ([<reflink idref="bib50" id="ref29">50</reflink>]) recommends that critical literacies are a part of the sociocultural vision of teaching and learning, which is consistent with the notion of including multicultural and plurilingual identities within school spaces. In other words, critical literacies play a vital role in the development of different literacies and one's own diverse identity in the face of issues involving power relations that are unfair and oppressive (Çelebi, [<reflink idref="bib55" id="ref30">55</reflink>]; Weng, [<reflink idref="bib50" id="ref31">50</reflink>]).</p> <p>If pedagogical practices aim at learning and individual development, one cannot fail to recognize the legitimacy of someone's language, even if it is a minority language (Lee, [<reflink idref="bib27" id="ref32">27</reflink>]; Smith, [<reflink idref="bib40" id="ref33">40</reflink>]). Languages within plurilingual identity are reflections and part of self‐recognition (Siebenhütter, [<reflink idref="bib39" id="ref34">39</reflink>]), and therefore, interaction through them is a form of self‐understanding and identity‐forming. Dialoguing should enhance teacher‐student and student–student relationships, but it often becomes frustrating, as it requires reflection on change and the multicultural and plurilingual student is cast in the center of the debate on social issues (Çelebi, [<reflink idref="bib55" id="ref35">55</reflink>]; Dressler, [<reflink idref="bib13" id="ref36">13</reflink>]; Weng, [<reflink idref="bib50" id="ref37">50</reflink>]).</p> <p>The school as a place and space is socio‐material, combining structure with the abstract idea of a learning environment (Çelebi, [<reflink idref="bib55" id="ref38">55</reflink>]). It affects the production of meaning and relates to other everyday experiences (Lee, [<reflink idref="bib27" id="ref39">27</reflink>]; Smith, [<reflink idref="bib40" id="ref40">40</reflink>]). Engaging in critical literacies, then, not only exposes ideology, politics, and hierarchy along these lines but also questions the purpose of spaces for articulating dominant discourses (Çelebi, [<reflink idref="bib55" id="ref41">55</reflink>]). Thus, the belonging and well‐being of a multicultural and plurilingual student at school are critical factors in "attaching a sense of well‐being to certain places (i.e., countries, recreational centers, religious spaces) as they build social connections in these places that help them to feel a sense of community" (Smith, [<reflink idref="bib40" id="ref42">40</reflink>], p. 27).</p> <hd id="AN0183756697-5">Literature Review</hd> <p></p> <hd id="AN0183756697-6">Plurilingual newcomers' Identities and Experiences</hd> <p>The term <emph>identity</emph> can be understood in many ways, ranging from aspects of <emph>self</emph> (Siebenhütter, [<reflink idref="bib39" id="ref43">39</reflink>]) to the elements that are visible to a society such as race, sexuality, gender, language, religion, and ethnicity (Siebenhütter, [<reflink idref="bib39" id="ref44">39</reflink>]; Storto, [<reflink idref="bib46" id="ref45">46</reflink>]). The notion of identity plays a role within school spaces, and scholars acknowledge multicultural and plurilingual identities as being agents of change in different places and spaces.</p> <p>Research has investigated how identity and diversity are represented in school spaces, and to what extent racialized newcomer students can challenge and reshape dominant discourses and practices. This restructuring of school spaces and identities most often occurs through the introduction of sociohistorical and economic concepts such as family beliefs, origin values, cultural practices, and linguistic knowledge (Forbes et al., [<reflink idref="bib15" id="ref46">15</reflink>]) that newcomers rearrange within their new places. Nevertheless, despite attempts to welcome the <emph>other</emph> (Dervin, [<reflink idref="bib12" id="ref47">12</reflink>]; Wilmot et al., [<reflink idref="bib51" id="ref48">51</reflink>]), the traditional Western concept of plurilingual identities continues to perceive these as being of lesser value. Consequently, the dynamics that occur within school spaces perpetuate issues of subordination and power relations under the conditions of otherness (Siebenhütter, [<reflink idref="bib39" id="ref49">39</reflink>]; Storto, [<reflink idref="bib46" id="ref50">46</reflink>]; Wilmot et al., [<reflink idref="bib51" id="ref51">51</reflink>]).</p> <p>Newcomers are often singled out because of factors such as heavy accents or lack of proficiency in the mainstream language (Spivak, [<reflink idref="bib41" id="ref52">41</reflink>]). Being plurilingual does not and should not mean that the speaker has mastered a language completely, as some researchers have previously suggested (Spivak, [<reflink idref="bib41" id="ref53">41</reflink>]). There are relationships and exchanges between languages (Siebenhütter, [<reflink idref="bib39" id="ref54">39</reflink>]) that provide individuals with the necessary tools to navigate spaces (Stratilaki, [<reflink idref="bib47" id="ref55">47</reflink>]), reconstruct knowledge (Kumaravadivelu, [<reflink idref="bib23" id="ref56">23</reflink>]), and maintain their plurilingual status (Menezes de Souza, [<reflink idref="bib29" id="ref57">29</reflink>]). In fact, Storto ([<reflink idref="bib46" id="ref58">46</reflink>]) suggests that plurilingual identities encompass all sociocultural relationships and histories of speaking one (or more) languages, as well as the understanding of the linguistic repertoire.</p> <p>In addition, supporting multicultural and plurilingual (newcomer) identities in school spaces requires the acknowledgment that emotion and trauma (Forbes et al., [<reflink idref="bib15" id="ref59">15</reflink>]) are intrinsically related to the experiences, learning processes, social integration, and belonging of these populations. As such, studies ought to implement questions about meaning‐making development, power dynamics, and ideologies within and outside such community spaces (Çelebi, [<reflink idref="bib55" id="ref60">55</reflink>]). As per the use of the CELLWs in this study, their applicability allows for the co‐designing of a critical literacy tool that disrupts intersectional inequality by centering newcomers' races, religions, languages, places, and awareness in discussions.</p> <p>It is difficult to think about plurilingualism in the classroom without considering issues of power, hegemony, and oppression to which newcomer students are undoubtedly subjected. In essence, this justifies the importance of critical literacy being central to the curriculum and school practices (Çelebi, [<reflink idref="bib55" id="ref61">55</reflink>]; Pack, [<reflink idref="bib32" id="ref62">32</reflink>]; Weng, [<reflink idref="bib50" id="ref63">50</reflink>]). When a newcomer student's plurilingual identity is put into question, whether through stereotypes or attitudes, invoking social justice through critical literacy is a primary and crucial part of any school space.</p> <hd id="AN0183756697-7">Arts as a Mechanism of Social Justice Awareness</hd> <p>Throughout history, one of the ways to revolutionize and articulate feelings has been through the arts (Kreikemeier, [<reflink idref="bib21" id="ref64">21</reflink>]; Morris & Paris, [<reflink idref="bib30" id="ref65">30</reflink>]). Knowledge and experiences translated by the arts are a form of representation that different audiences can understand. Moreover, research through artistic means has been described as mobilizing experiences to foster an approach concerned with how artistic forms shape perceptions of the world (Loveless, [<reflink idref="bib28" id="ref66">28</reflink>]).</p> <p>Arts, as a mechanism of social justice awareness, demand participatory research practices (Morris & Paris, [<reflink idref="bib30" id="ref67">30</reflink>]), which connect different art forms to engage in creative research (Bourgault et al., [<reflink idref="bib7" id="ref68">7</reflink>]). One of the benefits of using art is its ability to facilitate interpretive analysis, allowing researchers to uncover "issues and assumptions more than it is in providing permanent answers" (Bourgault et al., [<reflink idref="bib7" id="ref69">7</reflink>], p.147), mainly because it can generate questions and disruptions with existing paradigms (Sharafizad et al., [<reflink idref="bib38" id="ref70">38</reflink>]). Through art, participants and researchers can explore aspects that are inaccessible or difficult to express through other means (Sharafizad et al., [<reflink idref="bib38" id="ref71">38</reflink>]), which contribute to reflection across different subjects (Chilton & Leavy, [<reflink idref="bib11" id="ref72">11</reflink>]).</p> <p>Therefore, combined with critical literacies in this study, art is an effective tool (Sharafizad et al., [<reflink idref="bib38" id="ref73">38</reflink>]) to employ research theories and techniques and explore aspects of everyday life, including experiences, stories, and power issues. According to Borgdorff ([<reflink idref="bib6" id="ref74">6</reflink>], p. 46), artistic practices are portraits of reality, as "they do not stand on their own; they are always situated and embedded." This suggests that an artistic research component has the potential to bring issues pertinent to plurilingual identity to the surface, as well as to revisit questions about power and oppression within critical literacy. Based on these assumptions, it is understood that there are benefits in applying arts in school spaces where the intersections between critical literacies and plurilingual identities can be observed.</p> <p>If arts presuppose the disruption of paradigms (Sharafizad et al., [<reflink idref="bib38" id="ref75">38</reflink>]) and the interpretation of different and subjective forms of communication (Morris & Paris, [<reflink idref="bib30" id="ref76">30</reflink>]), it further implies that they provide opportunities for different forms of expression. This can clarify and expose plurilingual individuals' feelings, especially those who are marginalized or silenced by society (Lee & Lee, [<reflink idref="bib26" id="ref77">26</reflink>]).</p> <p>"Counter‐storytelling" (Lee & Lee, [<reflink idref="bib26" id="ref78">26</reflink>], p. 85), which also connects to critical literacies, is an additional tool that can be used to question and allow others to hear silenced voices. Lee and Lee ([<reflink idref="bib26" id="ref79">26</reflink>]) mention the importance of creating narratives that expose victims' stories of racism, prejudice, and xenophobia. This proposal aligns with this study, as stories are told not only orally or in writing but through varied artistic representations (Borgdorff, [<reflink idref="bib6" id="ref80">6</reflink>]; Lee & Lee, [<reflink idref="bib26" id="ref81">26</reflink>]).</p> <p>Pedagogically, teachers are interacting with students from all over the world (Smith, [<reflink idref="bib40" id="ref82">40</reflink>]), from immigrants to refugees, which requires the process of reimagining classroom practices that allow students to feel comfortable with their language (Fisher et al., [<reflink idref="bib14" id="ref83">14</reflink>]; Lee, [<reflink idref="bib27" id="ref84">27</reflink>]), with their identities (Siebenhütter, [<reflink idref="bib39" id="ref85">39</reflink>]; Storto, [<reflink idref="bib46" id="ref86">46</reflink>]) and with power relations, without being in a position of oppression (Çelebi, [<reflink idref="bib55" id="ref87">55</reflink>]; Weng, [<reflink idref="bib50" id="ref88">50</reflink>]). This highlights the need to examine how art can strengthen multicultural and plurilingual identities in classrooms while fostering critical literacy. That is, exploring participants' journeys through the arts involves gathering insights and learning about the value of subjective conscious and unconscious narratives. Such methodology is not about art through intuition or irrational grounds (Borgdorff, [<reflink idref="bib6" id="ref89">6</reflink>]), but, rather, about knowledge translated by art that became transformative through symbolism and representation (Morris & Paris, [<reflink idref="bib30" id="ref90">30</reflink>]). Furthermore, the application of arts does not follow a single discipline within research but juxtaposes holistic or integrated practices that deepen our understanding of complex experiences.</p> <hd id="AN0183756697-8">Methodology</hd> <p>In this study, the CELLWs demanded a methodology that allowed plurilingual students to express and critically reflect on their presence and participation in different school and community spaces. The researchers centered arts within the CELLWs to open up subjective practices and analysis that intersect equitable, inclusive, and diverse theories and participants' life experiences (Chilton & Leavy, [<reflink idref="bib11" id="ref91">11</reflink>]). In addition to using the arts to translate their reflections, the study incorporated walking methodologies (Lasczik et al., [<reflink idref="bib24" id="ref92">24</reflink>], [<reflink idref="bib25" id="ref93">25</reflink>]; Springgay & Truman, [<reflink idref="bib43" id="ref94">43</reflink>]) to explore how students interact within specific spaces and places. Walking interviews enabled participants to actively engage with their surroundings, prompting reflections that emerged organically from their interactions with familiar environments.</p> <p>Beavis and Green's ([<reflink idref="bib4" id="ref95">4</reflink>]) 3D framework for literacy conceptualizes it as encompassing operational, cultural, and critical dimensions, and supports this research. The operational dimension refers to the practical competencies to engage with language. The cultural dimension emphasizes understanding and participating in the sociocultural contexts of literacy. Finally, the critical dimension involves analyzing and questioning power relations and ideologies within literacy practices. In the CELLWs, these dimensions are reflected through activities such as writing reflections and engaging with themes of identity and community, which helps them navigate and express their place within school and societal cultures.</p> <p>Navigating issues, such as those brought up by multicultural and plurilingual individuals, matches the complexity of developing CELLWs as a pedagogy through which the researchers examined tensions that were often unknown to participants themselves (Bourgault et al., [<reflink idref="bib7" id="ref96">7</reflink>]). The artistic and walking attributions offered researchers opportunities to re‐evaluate and refine research phases (Chilton & Leavy, [<reflink idref="bib11" id="ref97">11</reflink>]) in order to capture the evolving, situated nature of participants' experiences accurately.</p> <p>The current study, particularly through the adoption of walking methods, emphasized the integration of creative and critical practices to explore how knowledge is generated through embodied, sensory experiences. Scholars like Sarah Truman, Stephanie Springgay, and David Ben Shannon have advanced this approach, arguing that walking enables dynamic engagement with space, place, and social relations (Springgay & Truman, [<reflink idref="bib44" id="ref98">44</reflink>]; Truman, [<reflink idref="bib48" id="ref99">48</reflink>]). Their work positions walking as a form of inquiry that disrupts traditional research methods, enabling researchers to engage more deeply with the world around them through a combination of movement, affect, and situatedness (Shannon & Truman, [<reflink idref="bib37" id="ref100">37</reflink>]; Springgay & Truman, [<reflink idref="bib42" id="ref101">42</reflink>]).</p> <p>As a focus of this research, participants were encouraged to represent themes from everyday life, even if they were delicate situations (Sharafizad et al., [<reflink idref="bib38" id="ref102">38</reflink>]). This means researchers encountered the possibility of having to unpack emotional, social, and political results (Chilton & Leavy, [<reflink idref="bib11" id="ref103">11</reflink>]) as participants expressed and communicated different aspects of life. Chilton and Leavy ([<reflink idref="bib11" id="ref104">11</reflink>]) suggest that this kind of analysis is likely because the "art provides viscerally felt sensory experience" (p. 407) and allows the individuals to observe spaces and places dynamics from an internal (e.g., the being) to an external (e.g., interactions and interpersonal relationships) lens by evoking the empathy and understanding of self‐expression.</p> <p>Our methodological approach to CELLWs offered a unique framework that integrated different artistic expressions (e.g., visual arts) and creative interview techniques (e.g., walking methodologies). The study allowed participants to articulate their experiences of spaces and places in innovative and non‐linear ways, and Beavis and Green's ([<reflink idref="bib4" id="ref105">4</reflink>]) framework provided a comprehensive lens to understand how CELLWs facilitate literacy that is not only operational but also deeply connected to students' cultural identities and critical reflections on their roles within their communities. Based on the postulations of Chilton and Leavy ([<reflink idref="bib11" id="ref106">11</reflink>]), and Beavis and Green ([<reflink idref="bib4" id="ref107">4</reflink>]), the triangulation process of our data reflected:</p> <p></p> <ulist> <item> The legitimization of the research focus through questions and methods that fit the dynamic knowledge constructions that could ensure more informative and inclusive pedagogies</item> <p></p> <item> The connection of the study's results to communities' needs and experiences through non‐linear ways of expression (e.g., arts). This highlighted the importance of provoking and connecting with different audiences to "communicate emotional experience, inspire the imagination, and evoke empathy" (Chilton & Leavy, [<reflink idref="bib11" id="ref108">11</reflink>] , p. 415)</item> <p></p> <item> The demonstration of how our findings revealed that CELLWs address operational literacy through practical language skills, cultural literacy by fostering students' engagement with their sociocultural identities, and critical literacy by encouraging them to question and reflect on their experiences (Beavis & Green, [<reflink idref="bib4" id="ref109">4</reflink>]).</item> <p></p> <item> The participatory nature of the study that included individuals who translated their understandings of being with/in the world (Freire, [<reflink idref="bib16" id="ref110">16</reflink>] , [<reflink idref="bib17" id="ref111">17</reflink>]) into transformative changes</item> <p></p> <item> The developed agency among research participants, as they had creative freedom over their artistic productions and researchers/supporting research members were only facilitating interactions and discussions; and</item> <p></p> <item> The production of multimodal data, with subjective and complex interpretations, as it was not a generalization but an analysis perspective; the researchers analyzed the artistic products through multicultural and plurilingual identities lenses.</item> </ulist> <p>The CELLWs framework used in this study functioned both as a pedagogical approach and as a research methodology, bridging the methodologies of educational delivery and educational research. This dual‐purpose methodology enabled researchers to study educational processes and examine how critical literacy and arts‐based practices affect students' engagement within educational spaces. Furthermore, the CELLWs encouraged participants to consider how they might enact change in their real‐life contexts, fostering a sense of agency, emancipation, and self‐awareness as they explored the potential for their voices and identities to shape their surroundings.</p> <hd id="AN0183756697-9">Context of the Study and Research Participants</hd> <p>The research was conducted at a High School in rural Alberta, Canada. The school is currently located in the southeastern part of the province and serves about 620 students in grades 10–12. In addition to vocational programs such as Cosmetology, Foods, and Digital Media, the school hosts the district's Inclusive Education Program, with an English Language Learning (ELL) program that supports the needs of its significant population of newcomers to Canada. According to the school's description, the program aims to</p> <p>"provide ELL students with planned, systematic instruction and support that will enable them to speak the English language fluently, further their education, and become productive and contributing members of society" (BCHS, [<reflink idref="bib3" id="ref112">3</reflink>], n.p.).</p> <p>In addition to curricular programs, the school leadership has implemented initiatives that demonstrate a commitment to inclusivity and cultural responsiveness. For instance, the school has a dedicated prayer room, acknowledging the religious practices of its diverse student body within a non‐religious school setting. These efforts align with Alberta's educational policies (Alberta Education, [<reflink idref="bib1" id="ref113">1</reflink>], [<reflink idref="bib2" id="ref114">2</reflink>]) promoting welcoming, caring, and inclusive environments for all students, reflecting the school's intention to support the integration of newcomer students both academically and socially.</p> <p>In this study, 13 ELL newcomer students in Grades 10 to 12 were recruited to participate in the research. As pictured in the table below, the students came from two main cultural backgrounds: Arabic and Somali. These groups represented the majority of newcomer students in the school and, as such, were identified as having more emergent issues that needed to be addressed (Table 1).</p> <p>1 TABLE Participating Students</p> <p> <ephtml> <table><thead><tr><th align="left">Student</th><th align="center">Grade</th><th align="center">English language level</th><th align="center">Journey to Canada</th></tr></thead><tbody><tr><td align="left">Hunnie</td><td align="left">10</td><td align="left">English level 2</td><td align="left">Born in Somali and then lived in Kenya for 13 years before moving to Canada in July 2023</td></tr><tr><td align="left">Maria</td><td align="left">10</td><td align="left">English level 2</td><td align="left">Born in Somali and then lived in Uganda for 1 year before moving to Canada in Oct. 2022</td></tr><tr><td align="left">Marim</td><td align="left">10</td><td align="left">English level 2</td><td align="left">Born in Syria and lived in Egypt. Arrived in Canada in 2022</td></tr><tr><td align="left">Marah</td><td align="left">10</td><td align="left">English level 1</td><td align="left">From Syria but also lived in Lebanon. Moved to Canada 2023</td></tr><tr><td align="left">Lulu</td><td align="left">10</td><td align="left">English level 4</td><td align="left">From Syria. Moved to Canada in 2023</td></tr><tr><td align="left">Queenawal</td><td align="left">11</td><td align="left">English level 2</td><td align="left">Born in Somali and moved to Canada in 2020</td></tr><tr><td align="left">Orange</td><td align="left">11</td><td align="left">English level 4</td><td align="left">Born in Ethiopia and lived in Egypt for 8 years.</td></tr><tr><td align="left">Zeek</td><td align="left">12</td><td align="left">English level 4</td><td align="left">Born in Yemen, then moved to Djibouti for 5 years. Arrived in Canada in 2019</td></tr><tr><td align="left">Tassneem</td><td align="left">12</td><td align="left">English level 4</td><td align="left">Born in Yemen, then moved to Djibouti for 5 years. Arrived in Canada in 2019</td></tr><tr><td align="left">Skinny</td><td align="left">12</td><td align="left">English level 4</td><td align="left">Born in Somalia, then moved to Ethiopia for 6 years. Arrived in Canada in 2017</td></tr><tr><td align="left">Junior</td><td align="left">12</td><td align="left">English level 4</td><td align="left">Born in Somalia and arrived in Canada in 2021</td></tr><tr><td align="left">Lil Polar Bear</td><td align="left">12</td><td align="left">English level 4</td><td align="left">Born in Somalia, then moved to Ethiopia. Been living in Canada since 2019</td></tr><tr><td align="left">Taliban/Bad Boy</td><td align="left">12</td><td align="left">English level 4</td><td align="left">Born in Somalia. Moved to Canada in 2018</td></tr></tbody></table> </ephtml> </p> <p>Arabic and Somali speaking interpreters were available during the workshops to support students' participation in the study, and they were pivotal in translating written materials into English and vice versa. All research members, supporting research staff, and students participated in the CELLWs as described below.</p> <hd id="AN0183756697-10">Critically Engaged Language and Literacy Workshops (CELLWs)</hd> <p>CELLWs are a structured, arts‐based workshop model designed to facilitate critical literacy and self‐expression among newcomer students, particularly in relation to language, identity, culture, and belonging. In this study, the CELLWs consisted of four themed sessions delivered over 2 weeks, with each session lasting 3 hours. Each of the four sessions focused on specific themes, integrating practical activities such as artistic creation, written reflections, interviews, and group discussions. Following an artistic production that took into consideration walking methodologies (Lasczik et al., [<reflink idref="bib24" id="ref115">24</reflink>], [<reflink idref="bib25" id="ref116">25</reflink>]), students were asked to express relevant questions about their identities as newcomer students within the Canadian context. The sessions were all audio‐recorded and they helped to inform subsequent meetings.</p> <p>Each CELLW began with an icebreaker session to introduce the concepts being addressed on a particular day. The first workshop explored the challenges of balancing what newcomer students wanted to express with how people perceived them and their culture in the school. During the workshops, participants considered the similarities and differences between their culture/language and that of the school, and they deliberated the role the school ought to play in terms of acknowledging their linguistic and cultural backgrounds. Student participants also kept a 24‐h language log that documented their use of particular languages (e.g., English at school, and Arabic at home) during the day.</p> <p>The theme of the second workshop was connected to language and culture but continued with a discussion regarding which spaces in the school the students felt their language and culture were most appreciated. They also were asked to think of what else they thought could be done to demonstrate appreciation and respect for their cultures. In addition, the researchers encouraged them to suggest ways in which their teachers could incorporate different languages into the activities.</p> <p>Workshop three focused on identity and language and, during this time, student participants were allowed to write letters to their school and provincial representatives to highlight the challenges they faced as newcomers. Additionally, as the researchers continued to observe students' perceptions through multimodal means, the student participants used images and made collages to showcase their identities and the issues that came with being part of a visible minority.</p> <p>The fourth workshop had student participants transition into the community as they participated in a mapping and walking activity. During this time, the students took photographs of situations, buildings, or representative icons that were meaningful to them personally, and identified and marked culturally significant locations that represented diversity or held personal meaning for them.</p> <p>The use of CELLWs represented a powerful and innovative way to employ the expressive influence of art and spaces to delve into educational issues (Zaidi, Moura, & Kassan, [<reflink idref="bib53" id="ref117">53</reflink>]). These workshops prioritized subjective experiences and encouraged creative and critical engagement with research questions. Hence, this study highlighted the strong potential that artistic and walking methodological choices (Springgay & Truman, [<reflink idref="bib43" id="ref118">43</reflink>]) possessed in attempting to transform how we understand and communicate newcomer students' educational experiences.</p> <p>The teacher participants and culture liaisons monitored the entire development of the workshops, which guaranteed the physical and emotional safety of those involved. In addition, it is important to note that the student participants provided their own informed consent for participation, alongside formal consent from their parents and families. The researchers made students aware they would not need to participate in a given workshop session unless they felt comfortable.</p> <hd id="AN0183756697-11">Data Analysis</hd> <p>Through guided artistic workshops, participants engaged in various arts activities, including mailbox painting, poetry writing, collage, and photography. These artistic expressions were centered around themes related to participants' plurilingual identities and served as a means for participants to communicate personal stories, challenges, and aspirations. Alongside the pieces of artwork created (e.g., collages, painting of a mailbox, poem writing, and the other activities highlighted later in the CELLWs section), researchers were able to conduct qualitative interviews with participants. The interviews corroborated the artistic data and offered explanations for nuanced experiences and feelings. Together, both artistic data and interview transcripts were coded and triangulated with the theories introduced here.</p> <p>Once collected, the data was triangulated using students' artwork, recordings of researcher‐students interviews (e.g., group and individual) that happened throughout the workshops, written reflections/descriptions that students provided alongside their artwork, walking interviews that offered context‐specific reflections on participants' interactions with their surroundings, and field notes taken by supporting research members.</p> <p>All data was thematically and qualitatively analyzed (Braun & Clarke, [<reflink idref="bib8" id="ref119">8</reflink>]; Castleberry & Nolen, [<reflink idref="bib10" id="ref120">10</reflink>]) and pseudonyms guaranteed students' anonymity to protect their identities. Although the collected data reflected personal students' personal experiences and their relationship with the school and teachers, the findings did not jeopardize students' evaluation, participation, and progress in the school.</p> <hd id="AN0183756697-12">Findings</hd> <p>The study illuminated the significant impact of a multifaceted approach on newcomer students' interaction, engagement, and self‐awareness regarding the spaces they occupy. As outlined below, the study's findings are presented through a threefold lens: (<reflink idref="bib1" id="ref121">1</reflink>) newcomer students' perceptions of identity, (<reflink idref="bib2" id="ref122">2</reflink>) recognition of various identity dimensions, and (<reflink idref="bib3" id="ref123">3</reflink>) the (re)construction of places and spaces through multicultural and plurilingual identities.</p> <hd id="AN0183756697-13">Newcomer students' Perceptions of Identity</hd> <p></p> <hd id="AN0183756697-14">Visibility and Representation</hd> <p>During the implementation of the CELLWs, the researchers noted that newcomer student participants' identities were prominently reflected in the art‐based activities in which they participated, aligning with Chilton and Leavy's ([<reflink idref="bib11" id="ref124">11</reflink>]) view that arts‐based methodologies evoke a visceral experience.</p> <p>For some students, like Lil Polar Bear, being in a culturally distinct environment heightened their sense of conspicuousness. As an example, L'il Polar Bear reflected on living amidst a White‐dominant culture as "[...] when you're in your home country, you see lots of people who aren't different from you, but now [...] you see lots of different looks." Their conspicuousness stood out for primarily two reasons: (<reflink idref="bib1" id="ref125">1</reflink>) their clothing, as Zeek shared, "[...] there's people that laugh on me because of the way I dress"; and (<reflink idref="bib2" id="ref126">2</reflink>) the absence of representation as seen in the collage below. These observations align with Beavis and Green's ([<reflink idref="bib4" id="ref127">4</reflink>]) cultural and critical literacy dimensions, which emphasize how students engage with sociocultural spaces and contexts, thereby questioning the inclusivity of their surroundings.</p> <p>The sense of being underrepresented is further illustrated in Orange's collage (Figure 1), which she pointed out by using the image of the Black Lives Matter movement and the figure of Nelson Mandela to represent "freedom [and] peace." Chilton and Leavy ([<reflink idref="bib11" id="ref128">11</reflink>]) argue that arts‐based methods allow participants to "communicate emotional experience, inspire the imagination, and evoke empathy" (p. 415). As such, Orange's hand‐written reflections verbalize her feelings toward having Black teachers, who she felt were better able to understand the culture and history of students from similar backgrounds in her school.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0001.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0001.jpg" title="1 Orange's Collage (Workshop 2)" /> </p> <p></p> <p>These artifacts suggest that students like Lil Polar Bear, Zeek, and Orange are negotiating their visibility and representation within a school culture that often fails to reflect their identities. The CELLWs provided a platform for students to express these experiences, embodying Truman's ([<reflink idref="bib48" id="ref129">48</reflink>]) notion of place‐based identity affirmation and Borgdorff's ([<reflink idref="bib6" id="ref130">6</reflink>]) assertion that art as knowledge is transformative when it connects individuals to symbolic systems.</p> <hd id="AN0183756697-16">Cultural and Religious Identity</hd> <p>Orange believed that, as a Muslim, her religion was not being considered in the various places and spaces of the school. For example, the lack of halal food options was a big issue among students who followed such religious dietary restrictions. In another interview, she echoed a similar sentiment: "[...] I think [the school] should have more food from different cultures or countries across the world. [...] that [also] makes us learn and respect different cultures." According to Beavis and Green's ([<reflink idref="bib4" id="ref131">4</reflink>]) 3D framework, this aligns with the cultural and critical dimensions of literacy, where students' cultural practices and needs are part of their lived literacy experiences, challenging institutions to respond inclusively and accordingly.</p> <p>Truman ([<reflink idref="bib48" id="ref132">48</reflink>]) emphasizes that place‐based methods allow students to interrogate and reimagine spaces, turning personal needs into public discourse. In a similar vein, the concern with food during the study was further reinforced during the photovoice component. As a result, following one of the CELLWs and during other conversations about the importance of halal food, the school cafeteria decided to implement an exclusive day every week for it, a direct result of the student participants' initiative brought on by what had transpired through the CELLWs (Figure 2).</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0002.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0002.jpg" title="2 Photovoice Example on the Issue of Halal Food (Workshop 2)" /> </p> <p></p> <p>Borgdorff ([<reflink idref="bib6" id="ref133">6</reflink>]) points out that art is transformative when knowledge transcends individual experience and institutes shared understanding. Similarly, Tassneem's photovoice documentation showcased her particular struggle and amplified a collective need for inclusivity within the school. The CELLWs provided an avenue for students to bring forth these narratives and instigate real, actionable change.</p> <hd id="AN0183756697-18">Family and Friendship</hd> <p>Throughout the study, it was noted that identity issues accentuated the complexities of being in a new country which, although welcoming, nevertheless sometimes left them feeling isolated. As an example, Orange commented that there were times when she also felt excluded, when "[...] they make fun of her accent" or "[...] they laugh at the way she talks." This reaction from peers underscores a critical dimension in Beavis and Green's ([<reflink idref="bib4" id="ref134">4</reflink>]) framework, highlighting students' need to navigate the power dynamics inherent in language representation that is constantly reproduced.</p> <p>In contrast, Taliban/Bad Boy chose this name to challenge the stereotypes given to him while indicating that Alberta was indeed welcoming and diverse in his collage (see Figure 3). This creative reappropriation aligns with Springgay and Truman ([<reflink idref="bib42" id="ref135">42</reflink>]), who emphasized how embodied acts can challenge stereotypes and pose as a resistance to marginalization, helping students claim space for their unique identities.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0003.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0003.jpg" title="3 Taliban/Bad Boy's Representation of Welcoming and Diverse Alberta (Workshop 2)" /> </p> <p></p> <p>Family played an important role in most of the participants' lives and, hence, their perception of identity. They acknowledged their feelings about how their family members worked to provide them with a safe environment and a better way of life with more opportunities (e.g., jobs) and safety. Figure 4 reflects the significance and appreciation of family and friends by one of the participants, Lil Polar Bear. When posting the image of a mother and son, he commented that "family was right by your side," just like true friends. This mirrors Borgdorff's ([<reflink idref="bib6" id="ref136">6</reflink>]) perspective on art as a means to express subjectiveness and cultural continuity. Through these personal symbols, Lil Polar Bear was able to utilize art to communicate the central role of family in his identity construction in Canada.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0004.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0004.jpg" title="4 Collage by Lil Polar Bear, Somalia (Workshop 2)" /> </p> <p></p> <p>Lil Polar Bear, like other students, incorporated the theme of racism as part of his collage, choosing a photo in which a white man was meeting a Black woman. As he voiced his thoughts, he wrote, "Do not let skin color separate us," commenting that, as a Black boy, he perceived that he did not have equal access to opportunities as did his White peers. During the interview, Lil Polar Bear added to the importance of including racism in discussions: "Some people feel guilty and won't be racist. Good, good idea to talk about it all the time."</p> <p>Lil Polar Bear reiterated that he did not want to be perceived as a symbol of racism, however he acknowledged that if he were in a situation where racism reared its head, he was keenly aware that it was part of his life. Lil Polar Bear also chose to talk about the challenges of being an immigrant which, according to him, were worth it, because despite his young age, he believed to have had already succeeded by finding a job in the city.</p> <p>The student participants' artwork and reflections revealed a significant connection between critical literacies, plurilingual identity, and arts‐based research. For example, through the creation of their collages, participants were able to express their languages and cultures as integral components of their identity (Dressler, [<reflink idref="bib13" id="ref137">13</reflink>]; Lee, [<reflink idref="bib27" id="ref138">27</reflink>]). This multimodal approach allowed researchers to identify a noticeable lack of representation regarding language use in the school environment, particularly concerning the visibility and acknowledgment of students' home languages alongside English. In collages and mailbox paintings, participants highlighted symbols, words, and imagery from their languages, which they contrasted against the predominantly English materials within the school.</p> <p>The CELLWs enabled students to reflect on how their personal and social identities (Çelebi, [<reflink idref="bib55" id="ref139">55</reflink>]; Smith, [<reflink idref="bib40" id="ref140">40</reflink>]), as shaped by family and friendship, intersected with broader cultural and linguistic dynamics. As they created their collages and discussed their experiences, students articulated a complex view of identity that included both pride in their backgrounds as well as a desire to confront biases within their school community. Lasczik et al. ([<reflink idref="bib24" id="ref141">24</reflink>]) argue that participatory arts‐based methodologies foster a sense of solidarity, as students engage in collective reflection and expression.</p> <hd id="AN0183756697-21">The Acknowledgement of Identity Aspects</hd> <p></p> <hd id="AN0183756697-22">Religious Expression and Resilience</hd> <p>Throughout the CELLWs, students explored their culture, religion, languages, and interests, and how these could potentially reshape school and community spaces. By choosing these colors and symbols (Crescent Moon and the Star; Figure 5), Zeek not only represented his faith effectively, but also conveyed the significance of cultural heritage in shaping his sense of self. This reinforces Borgdorff's ([<reflink idref="bib6" id="ref142">6</reflink>]) view that art is transformative when translating these subjective experiences into tangible representations, both of which are Muslim symbols. He then entertained the idea of placing the mailbox in front of his house. Zeek's artwork reflected newcomer students' needs for "a space where I can make a choice [...] and express my preference" (Orange.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0005.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0005.jpg" title="5 Mailbox Painting by Zeek (Workshop 3)" /> </p> <p></p> <p>Zeek's choice of imagery and colors highlighted how his faith and cultural heritage are integral to his self‐expression, placing emphasis on experiences such as wearing a khameez (traditional clothing) on Fridays for Jumu'ah (Friday Prayer). This resonates with Chilton and Leavy's ([<reflink idref="bib11" id="ref143">11</reflink>]) argument that arts‐based methods create spaces for participants to challenge dominant narratives and claim agency. As a result, both Zeek and his peers reiterated that they had often been mocked and ridiculed about their choice of clothing, and they had frequently been obliged to deal with malicious questions and comments. The female participants, as well, indicated they had been victims of bullying, especially because of their choice to wear the hijab: "[...] they would think that if you wear a hijab then you might be bald" (Lulu).</p> <hd id="AN0183756697-24">Reappropriation to Challenging Stereotypes</hd> <p>This choice of traditional symbols and attire, highlights the participants' commitment to maintaining their religious and cultural practices. Nevertheless, in certain instances, some of the participants were perceived as terrorists because of their appearance and the clothes they chose to wear. Springgay and Truman ([<reflink idref="bib42" id="ref144">42</reflink>]) argue that embodied actions like these are forms of resistance, disrupting the dominant narratives about belonging and identity. Taliban Boy, for his part, proudly displayed the perceived 'negative' attribute of the Taliban being associated with terrorism and yet said that "[...] we can challenge stereotypes and foster a more inclusive society [by choosing] our words wisely to promote equality" (see Figure 6).</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0006.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0006.jpg" title="6 Taliban/Bad Boy's Fingerprint Letter (Workshop 4)" /> </p> <p></p> <p>Similarly, some newcomer student participants, mostly the males, linguistically reappropriated the term "terrorists" as they embraced this word, traditionally understood by the dominant discourse as holding a derogatory meaning to assert their identity (Galinsky et al., [<reflink idref="bib18" id="ref145">18</reflink>]). As an example, during one of the CELLWs, Zeek came into the room dressed for Friday prayer. As soon as he entered the room, he was called a "terrorist" by a colleague. He reacted by smiling at the comment and looked at the researchers, who in turn, talked to the two participants about stereotyping and name‐calling. This opened the door for further conversation and discussion on the persistent labeling of such participants as "terrorists." Within this context, creating a platform where religious identity and resilience were explored through art resulted in the opportunity for the CELLWs to facilitate a process of identity negotiation and self‐affirmation.</p> <p>In a further example, Queen Awal and Maria, painted a mailbox together, represented by some of the religious symbols in their painting below (Figure 7).</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0007.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0007.jpg" title="7 Mailbox Painting (Workshop 3)" /> </p> <p></p> <p>The central coat of arms represented Somalia, their country of origin, and they wrote "Soo dhawoow" ("welcome," in Somali), while the other symbols represented Muslim belief as part of their identities. Like Zeek, they chose to paint the Crescent Moon and Star on the front of the mailbox, and then hand‐drew the prayer mat. To draw the rug, the students used their phones and copied the pattern from the print, applying paint immediately afterward. On the back of the mailbox, they opted to draw and paint a mosque, also a religious representation. Some colleagues asked the two participants to design the prayer rug and mosque for them, for which they readily obliged. Through these creative processes, students found a negotiation space for self‐affirmation, resilience, and resistance, asserting their right to be visible and accepted in places that failed to fully acknowledge their cultural and religious identities.</p> <hd id="AN0183756697-27">Multicultural and Plurilingual Identities in the (re)Making of Places and Spaces</hd> <p>As a mechanism of reflection through the walking methodologies (Lasczik et al., [<reflink idref="bib24" id="ref146">24</reflink>], [<reflink idref="bib25" id="ref147">25</reflink>]; Springgay & Truman, [<reflink idref="bib42" id="ref148">42</reflink>]), research participants were able to further acknowledge their identity when they were invited to walk around the school and bordering communities to take photos of places and spaces that were significant or representative to them in some way. Students used their cell phones to take photos, and they circulated either alone or in small groups. These activities helped them to ascertain how their multicultural and plurilingual identities worked together to reshape such spaces, to establish what emotions were connected to different places and spaces, and to reiterate the need to address ongoing marginalization.</p> <hd id="AN0183756697-28">Place‐based Identity Affirmation</hd> <p>In the example below (see Figure 8), Junior's first photo showed the ceiling of the school cafeteria, where the flags of the students' countries of origin had been hung. For Junior, this was the most poignant area of the school to remind him of his homeland. For him, the sight of the Somali flag hanging among others was a powerful reminder of his homeland, evoking memories of community and unity, which made him recall how "the Somali people used to be playful and united," a memory that connected him with his heritage. This is an example of Truman's ([<reflink idref="bib48" id="ref149">48</reflink>]) place‐based methodologies, in which physical spaces hold affective and cultural significance, enabling an individuals to ground their identities in shared or familiar symbols within new environments.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0008.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0008.jpg" title="8 Photovoice Mini Poster by Junior, from Somalia (Workshop 2)" /> </p> <p></p> <p>Lasczik et al. ([<reflink idref="bib24" id="ref150">24</reflink>]) emphasize that participatory arts‐based methods can reveal hidden tensions within institutional structures. The second photo displayed the prayer room, an adapted space in the school, created by the school administration to address religious requirements and safety for students who needed it. However, the prayer room's inadequate setting and lack of understanding from teachers underscore the limitations that arise when schools attempt to accommodate cultural practices without fully grasping their significance. Additionally, the prayer room's overall space was constrictive and not entirely adequate for their purposes, given the noisy environment of the adapted hall. Additionally, some non‐Muslim classmates would make fun of them for using the room, and surprisingly, many of the White Canadian teachers did not fully comprehend the necessity of students praying in the school daily.</p> <p>The CELLWs provided a space for students to communicate their experiences of inclusion and exclusion within the school, advocating for spaces that reflect their cultural and religious identities. Junior's experience with these places revealed that identity affirmation is intricately connected to the spaces they inhabit.</p> <hd id="AN0183756697-30">Freedom and Constraints in Language Use</hd> <p>Beavis and Green's ([<reflink idref="bib4" id="ref151">4</reflink>]) operational dimension of literacy emphasizes the practical use of language while supporting identity and culture. In this sociocultural perspective, Junior also shared that he is a big soccer fan, and that the soccer field was one of his favorite places. Echoing what other students also expressed, Junior remarked that the players felt a certain freedom on the soccer field. While playing the sport, they could freely speak whatever language they wanted, instead of feeling compelled to speak in English or conform to any cultural or linguistic standards as they were in the classroom.</p> <p>Junior's experience on the soccer field also highlighted a broader theme of misinterpretation and cultural misunderstanding. As an example, even though physical touch was an important aspect of the game, it was often perceived by teachers as aggressive behavior or indicative of conflict. Students also commented that when they spoke Somali, teachers would send them to the principal's office because of linguistic misunderstandings. For instance, the use of the word "aniga" ("me" or "mine" in Somali)—the student participants remarked that the teachers often mistook this word to be an offensive English word and, frequently, the students were unable, or not permitted, to even explain themselves. This lack of linguistic awareness on the part of the school staff created a sense of demotivation among newcomer students, resulting in a gradual unwillingness to learn about their language repertoire. In essence, student participants suggested that, because of their lack of linguistic skills and coupled with their skin color, they were not really heard by the power structure of the school.</p> <p>The student participants also used different modes of expression to relay their experiences with places and spaces in an effort to integrate (see Figure 9) into their new culture. The researchers found that the difficulties with language use, limited or non‐existent cultural and linguistic awareness, and oppression at school tended to worsen the students' experiences. Throughout this process, the data revealed that school staff and teachers had overall fallen short on developing strategies that could support newcomer students through their resettlement journey in Canada.</p> <p> <img src="https://imageserver.ebscohost.com/img/embimages/rdk/NRNU/01Jan25/rrq597-fig-0009.jpg?ephost1=dGJyMNXb4kSepq84yOvqOLCmsE6epq5Srqa4SK6WxWXS" alt="rrq597-fig-0009.jpg" title="9 Hunnie's Feelings toward Being Who She Is and Speaking the Language She Wants in Different Spaces in the City (Workshop 4)" /> </p> <p></p> <p>Lasczik et al. ([<reflink idref="bib24" id="ref152">24</reflink>]) argue that arts‐based and participatory methodologies help researchers uncover the complexities of inclusion and exclusion within institutions, and the documentation of language experiences in CELLWs detailed the limitations and pitfalls of a one‐size‐fits‐all approach to language use in multicultural settings. In alignment with this, the current project allowed them to document their experiences while empowering them to critique the structures that limited their linguistic freedom.</p> <hd id="AN0183756697-32">Discussion</hd> <p>As a pedagogical approach to helping newcomer students, the present study revealed the exciting potential that CELLWs offer in helping to enhance educators' understanding of plurilingual and multicultural inclusion across various contexts in our society. The CELLWs explored in this scholarship enabled students to gain deeper insights into and confidence with their interactions and positions in various school and community spaces. Teachers played a crucial role by creating a supportive environment for participants attending the workshops and participating in dialogues that allowed them to better understand students' cultural identities and experiences. For sustainability, teachers can incorporate elements of the CELLWs approach into everyday practices, fostering a lasting, inclusive framework that continues to support student expression and engagement beyond the researchers' involvement. These successes are further facilitated through dialogues that encourage the student participants' representation of their feelings and experiences through an arts‐based framework that included the incorporation of different languages, artwork, and group/individual discussions.</p> <p>From a critical praxis perspective (Freire, [<reflink idref="bib16" id="ref153">16</reflink>]), language plays a significant role in shaping the identities of newcomer students. The current study demonstrated the extent to which language (or lack thereof) nevertheless feeds into hindering newcomer students' development of interpersonal relationships and the authentic participation required for successful social and learning opportunities. The combination of plurilingualism and the arts activities provided in this study enabled student participants to express their encounters with marginalization (e.g., racism) and to relay the inequalities they face on a day‐to‐day basis. The CELLWs provided them with the opportunity to share their stories and challenges, shedding light on the nuanced aspects of these experiences that may not be readily apparent in any particular multicultural spaces.</p> <p>According to the detailed findings, modern‐day attempts of schools to address diversity within the classroom have largely fallen short in an era when school educators and staff continue to attend to it in a colonialist manner (Lee, [<reflink idref="bib27" id="ref154">27</reflink>]). In the case of Arabic and Somali student participants, discriminatory attitudes (e.g., teachers asking students to only speak English in the classroom, Muslim girls getting low grades for wearing cultural clothes in Physical Education classes) significantly affected the social dynamics of newcomer students within social spaces. Through the CELLWs, student participants brought their struggles to the forefront and the researchers could highlight the potentiality for broader social justice issues to be acknowledged (Pack, [<reflink idref="bib32" id="ref155">32</reflink>]; Weng, [<reflink idref="bib50" id="ref156">50</reflink>]) in classrooms. Leaning into Dressler's ([<reflink idref="bib13" id="ref157">13</reflink>]) recommendations, recognizing students' languages as part of their plurilingual identity is a first step toward diverse cultural practices, allowing students to occupy places and spaces as agents of transformation (Lee, [<reflink idref="bib27" id="ref158">27</reflink>]; Smith, [<reflink idref="bib40" id="ref159">40</reflink>]).</p> <p>Newcomer student participants shared that their experiences of racism and oppression prompted questions that challenged existing diversity agendas both inside and outside the classroom. As such, the recognition that newcomers' needs continue to evolve throughout their time in schools has to be regularly re‐evaluated. Newcomer students' sense of belonging is enhanced by being themselves as they create interpersonal relationships, whether through speaking a different language, expressing diverse cultural beliefs, or sharing their own values in an organic way (Smith, [<reflink idref="bib40" id="ref160">40</reflink>]). Such relationships not only make them feel welcomed but also maximize opportunities for social recognition within new spaces. This reinforces Smith's ([<reflink idref="bib40" id="ref161">40</reflink>]) perception regarding the presence of international, immigrant, and plurilingual students in the classroom, as well as the need to talk about racial hierarchy (Lee & Lee, [<reflink idref="bib26" id="ref162">26</reflink>]), privileges (Pack, [<reflink idref="bib32" id="ref163">32</reflink>]), and social justice (Çelebi, [<reflink idref="bib55" id="ref164">55</reflink>]).</p> <p>Moreover, the interaction and dialogue between teachers and students play a pivotal role in fostering critical awareness, even when it leads to feelings of frustration or discomfort (Çelebi, [<reflink idref="bib55" id="ref165">55</reflink>]). In the face of such situations, it is crucial that educators move to empower their newcomer students to reclaim agency and confront marginalizing discourses. As such, the incorporation of CELLWs in classrooms can mitigate negative relationships of power and contribute to learning processes that work together to consider different cultural and plurilingual realities (Pack, [<reflink idref="bib32" id="ref166">32</reflink>]; Smith, [<reflink idref="bib40" id="ref167">40</reflink>]; Weng, [<reflink idref="bib50" id="ref168">50</reflink>]). In this sense, CELLWs, as a disruptive pedagogy, help to promote both critical awareness and the production of counter‐hegemonic discourses and allow students to take their rightful place in the classroom. In sum, the students in the current study became more reflexive about their experiences while acquiring a deeper consciousness of how social and systemic factors impact their lives and influence their perspectives and identities.</p> <p>In addition to acquiring an improved understanding of interpersonal relationships between newcomer students and peers in school spaces, aspects of the <emph>self</emph> became evident (Siebenhütter, [<reflink idref="bib39" id="ref169">39</reflink>]) in the current study. The activities promoted and facilitated among the newcomer student participants resulted in an increasing self‐reflection that included aspects of self‐awareness, self‐esteem, self‐image, and self‐assessment. As a result, they engaged in deconstructing, reconstructing, and acknowledging their multicultural and plurilingual identities. Students engaged with representations of religious traditions, food, and language, leading them to critically examine prevailing discourses. Their experiences relayed the notion that the school does not really represent an inclusive space, despite its well‐intentioned initiatives, in part due to oppressive behaviors in the classroom which the student participants were quick to point out.</p> <p>During the study, participants confronted the notion of school as a welcoming and diverse environment. This complexity arose from the intricate interplay between newcomer students' marginalized relationships with the <emph>self</emph> and others across various school spaces, and yet, despite the cultural and linguistic challenges, students found ways to connect and establish support networks for those facing similar situations that confront hegemonic views and racial structures. These relationships exemplified newcomers' agency within the classroom, school, and community (Lee & Lee, [<reflink idref="bib26" id="ref170">26</reflink>]).</p> <hd id="AN0183756697-33">Conclusion</hd> <p>CELLWs are an important avenue to implement self‐reflections that inform the delivery of socially just, diverse, and equitable teaching practices. This research showcases how education practitioners can incorporate CELLWs in research and in‐classroom practices (e.g., using arts and walking methodologies). Moreover, it highlights the accountability of educators in appropriating non‐standard educational activities to create spaces for meaning‐making processes that consider relevant personal experiences and feelings within educational settings.</p> <p>As mitigation against marginalizing and oppressive practices, CELLWs have proven to be an essential pedagogical tool (Morris & Paris, [<reflink idref="bib30" id="ref171">30</reflink>]). The disruptive nature of CELLWs in social paradigms (Sharafizad et al., [<reflink idref="bib38" id="ref172">38</reflink>]) and the encouragement of search for self‐knowledge (Bourgault et al., [<reflink idref="bib7" id="ref173">7</reflink>]) and awareness as plurilingual individuals do much to ensure more democratic classroom practices. Through multimodal and plurilingual practices, including artwork and following a walking methodology approach, the student participants were able to renegotiate their place in different spaces and open up about issues that, prior to this, they had not permitted themselves or given the space to speak about because of fear, insecurity, or systemic barriers in place.</p> <p>In this study, CELLWs were found to be an engaging and effective pedagogy that can become a tool to incorporate and facilitate discussions that encourage marginalized students' agency as a means to help them occupy spaces at schools. It is essential to recognize that while places and spaces may strive to create welcoming environments and celebrate diversity, there are often underlying challenges that hinder the successful integration of newcomer students into schools and communities. Such challenges are sometimes addressed only superficially, and the CELLWs can impactfully unveil the matters which impede them from being treated more effectively.</p> <p>From the examples shown here, the CELLWs can be crucial in addressing not only newcomer issues but also intersectional power and privilege dynamics that continue to hold certain communities in the periphery of social spaces. When implemented critically, CELLWs not only foster critical awareness but also inform educational practices that align with the lived experiences of current students. In this sense, educators can take advantage of the opportunity to incorporate diverse ways of knowing (Kumaravadivelu, [<reflink idref="bib23" id="ref174">23</reflink>]) within their classrooms, thereby promoting a more inclusive and supportive learning environment.</p> <hd id="AN0183756697-34">Funding Information</hd> <p>This is a Werklund School of Education funded study.</p> <hd id="AN0183756697-35">Conflict of Interest Statement</hd> <p>There is no conflict of interest to disclose at this time.</p> <hd id="AN0183756697-36">Ethics Statement</hd> <p>This research has been approved by the Human Research Ethics committee at the University of Calgary.</p> <hd id="AN0183756697-37">Data Availability Statement</hd> <p>The data supporting the findings of this study are available from the corresponding author upon reasonable request.</p> <ref id="AN0183756697-38"> <title> References </title> <blist> <bibl id="bib1" idref="ref113" type="bt">1</bibl> <bibtext> Alberta Education. (n.d.‐a). 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Electronic Journal of E‐learning, 15 (1), 70 – 81. https://vbn.aau.dk/en/publications/workshops‐as‐a‐research‐methodology</bibtext> </blist> </ref> <aug> <p>By Rahat Zaidi; Gustavo da Cunha Moura and Fabielle Rocha Cruz</p> <p>Reported by Author; Author; Author</p> <p></p> <p>Rahat Zaidi is a Research Professor at the Werklund School of Education, University of Calgary, Calgary, AB, Canada. email:</p> <p>Gustavo da Cunha Moura is a postdoctoral scholar at the Werklund School of Education, University of Calgary, Calgary, AB, Canada. email:</p> <p>Fabielle Rocha Cruz is a doctoral student at the Werklund School of Education, University of Calgary, Calgary, AB, Canada. email:</p> </aug> <nolink nlid="nl1" bibid="bib33" firstref="ref1"></nolink> <nolink nlid="nl2" bibid="bib35" firstref="ref2"></nolink> <nolink nlid="nl3" bibid="bib36" firstref="ref3"></nolink> <nolink nlid="nl4" bibid="bib49" firstref="ref4"></nolink> <nolink nlid="nl5" bibid="bib22" firstref="ref5"></nolink> <nolink nlid="nl6" bibid="bib20" firstref="ref6"></nolink> <nolink nlid="nl7" bibid="bib31" firstref="ref7"></nolink> <nolink nlid="nl8" bibid="bib54" firstref="ref9"></nolink> <nolink nlid="nl9" bibid="bib23" firstref="ref11"></nolink> <nolink nlid="nl10" bibid="bib52" firstref="ref13"></nolink> <nolink nlid="nl11" bibid="bib56" firstref="ref14"></nolink> <nolink nlid="nl12" bibid="bib19" firstref="ref15"></nolink> <nolink nlid="nl13" bibid="bib45" firstref="ref16"></nolink> <nolink nlid="nl14" bibid="bib28" firstref="ref19"></nolink> <nolink nlid="nl15" bibid="bib34" firstref="ref20"></nolink> <nolink nlid="nl16" bibid="bib55" firstref="ref22"></nolink> <nolink nlid="nl17" bibid="bib32" firstref="ref23"></nolink> <nolink nlid="nl18" bibid="bib15" firstref="ref24"></nolink> <nolink nlid="nl19" bibid="bib14" firstref="ref25"></nolink> <nolink nlid="nl20" bibid="bib13" firstref="ref26"></nolink> <nolink nlid="nl21" bibid="bib39" firstref="ref27"></nolink> <nolink nlid="nl22" bibid="bib50" firstref="ref29"></nolink> <nolink nlid="nl23" bibid="bib27" firstref="ref32"></nolink> <nolink nlid="nl24" bibid="bib40" firstref="ref33"></nolink> <nolink nlid="nl25" bibid="bib46" firstref="ref45"></nolink> <nolink nlid="nl26" bibid="bib12" firstref="ref47"></nolink> <nolink nlid="nl27" bibid="bib51" firstref="ref48"></nolink> <nolink nlid="nl28" bibid="bib41" firstref="ref52"></nolink> <nolink nlid="nl29" bibid="bib47" firstref="ref55"></nolink> <nolink nlid="nl30" bibid="bib29" firstref="ref57"></nolink> <nolink nlid="nl31" bibid="bib21" firstref="ref64"></nolink> <nolink nlid="nl32" bibid="bib30" firstref="ref65"></nolink> <nolink nlid="nl33" bibid="bib38" firstref="ref70"></nolink> <nolink nlid="nl34" bibid="bib11" firstref="ref72"></nolink> <nolink nlid="nl35" bibid="bib26" firstref="ref77"></nolink> <nolink nlid="nl36" bibid="bib24" firstref="ref92"></nolink> <nolink nlid="nl37" bibid="bib25" firstref="ref93"></nolink> <nolink nlid="nl38" bibid="bib43" firstref="ref94"></nolink> <nolink nlid="nl39" bibid="bib44" firstref="ref98"></nolink> <nolink nlid="nl40" bibid="bib48" firstref="ref99"></nolink> <nolink nlid="nl41" bibid="bib37" firstref="ref100"></nolink> <nolink nlid="nl42" bibid="bib42" firstref="ref101"></nolink> <nolink nlid="nl43" bibid="bib16" firstref="ref110"></nolink> <nolink nlid="nl44" bibid="bib17" firstref="ref111"></nolink> <nolink nlid="nl45" bibid="bib53" firstref="ref117"></nolink> <nolink nlid="nl46" bibid="bib10" firstref="ref120"></nolink> <nolink nlid="nl47" bibid="bib18" firstref="ref145"></nolink>
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Items – Name: Title
  Label: Title
  Group: Ti
  Data: Critically Engaged Language and Literacy Workshops as a Disruptive Pedagogy in Plurilingual Classrooms
– Name: Language
  Label: Language
  Group: Lang
  Data: English
– Name: Author
  Label: Authors
  Group: Au
  Data: <searchLink fieldCode="AR" term="%22Rahat+Zaidi%22">Rahat Zaidi</searchLink> (ORCID <externalLink term="https://orcid.org/0000-0003-2989-6675">0000-0003-2989-6675</externalLink>)<br /><searchLink fieldCode="AR" term="%22Gustavo+da+Cunha+Moura%22">Gustavo da Cunha Moura</searchLink><br /><searchLink fieldCode="AR" term="%22Fabielle+Rocha+Cruz%22">Fabielle Rocha Cruz</searchLink> (ORCID <externalLink term="https://orcid.org/0000-0001-6364-8603">0000-0001-6364-8603</externalLink>)
– Name: TitleSource
  Label: Source
  Group: Src
  Data: <searchLink fieldCode="SO" term="%22Reading+Research+Quarterly%22"><i>Reading Research Quarterly</i></searchLink>. 2025 60(1).
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  Label: Availability
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  Data: Wiley. Available from: John Wiley & Sons, Inc. 111 River Street, Hoboken, NJ 07030. Tel: 800-835-6770; e-mail: cs-journals@wiley.com; Web site: https://www.wiley.com/en-us
– Name: PeerReviewed
  Label: Peer Reviewed
  Group: SrcInfo
  Data: Y
– Name: Pages
  Label: Page Count
  Group: Src
  Data: 19
– Name: DatePubCY
  Label: Publication Date
  Group: Date
  Data: 2025
– Name: TypeDocument
  Label: Document Type
  Group: TypDoc
  Data: Journal Articles<br />Reports - Research
– Name: Audience
  Label: Education Level
  Group: Audnce
  Data: <searchLink fieldCode="EL" term="%22High+Schools%22">High Schools</searchLink><br /><searchLink fieldCode="EL" term="%22Secondary+Education%22">Secondary Education</searchLink>
– Name: Subject
  Label: Descriptors
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22High+School+Students%22">High School Students</searchLink><br /><searchLink fieldCode="DE" term="%22Multilingualism%22">Multilingualism</searchLink><br /><searchLink fieldCode="DE" term="%22Cultural+Pluralism%22">Cultural Pluralism</searchLink><br /><searchLink fieldCode="DE" term="%22Rural+Schools%22">Rural Schools</searchLink><br /><searchLink fieldCode="DE" term="%22Diversity+Equity+and+Inclusion%22">Diversity Equity and Inclusion</searchLink><br /><searchLink fieldCode="DE" term="%22Literacy+Education%22">Literacy Education</searchLink><br /><searchLink fieldCode="DE" term="%22Reflection%22">Reflection</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Justice%22">Social Justice</searchLink><br /><searchLink fieldCode="DE" term="%22Educational+Practices%22">Educational Practices</searchLink><br /><searchLink fieldCode="DE" term="%22Educational+Change%22">Educational Change</searchLink><br /><searchLink fieldCode="DE" term="%22Art+Expression%22">Art Expression</searchLink><br /><searchLink fieldCode="DE" term="%22Culturally+Relevant+Education%22">Culturally Relevant Education</searchLink><br /><searchLink fieldCode="DE" term="%22Classroom+Environment%22">Classroom Environment</searchLink><br /><searchLink fieldCode="DE" term="%22Art+Activities%22">Art Activities</searchLink><br /><searchLink fieldCode="DE" term="%22Writing+Exercises%22">Writing Exercises</searchLink>
– Name: Subject
  Label: Geographic Terms
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Canada%22">Canada</searchLink>
– Name: DOI
  Label: DOI
  Group: ID
  Data: 10.1002/rrq.597
– Name: ISSN
  Label: ISSN
  Group: ISSN
  Data: 0034-0553<br />1936-2722
– Name: Abstract
  Label: Abstract
  Group: Ab
  Data: This study explored racialized newcomer student participants' experiences in a rural high school in Western Canada, and utilized critically engaged language and literacy workshops (CELLWs) as a means to authentically represent participants' interrelationships with and relatability to their school and community spaces. CELLWs are an important avenue for self-reflection that fosters socially just, diverse, and equitable educational practices. Understanding the nuanced lived experiences of newcomers, and how these inform educational practices today, represents a pivotal need in the development of educational pedagogies that encompass past and present experiences reinforced within different places and spaces. The study was guided by the following question: To what extent can CELLWs afford multicultural and plurilingual identities to establish a disruptive pedagogy and re-imagine classroom spaces? The researchers centered arts and walking methodologies within four CELLWs sessions to open up subjective practices and analyses that intersect equitable, inclusive, and diverse theories and participants' life experiences. Data was drawn from a qualitative and thematic analysis that was obtained from participants' artwork, written reflections, and individual/group interviews. The study revealed the importance of CELLWs in research and in-classroom practices as practitioners and scholars become accountable when appropriating such activities to create spaces for meaning-making processes that consider relevant personal experiences and feelings within schools and communities.
– Name: AbstractInfo
  Label: Abstractor
  Group: Ab
  Data: As Provided
– Name: DateEntry
  Label: Entry Date
  Group: Date
  Data: 2025
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  Label: Accession Number
  Group: ID
  Data: EJ1458567
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      – Type: doi
        Value: 10.1002/rrq.597
    Languages:
      – Text: English
    PhysicalDescription:
      Pagination:
        PageCount: 19
    Subjects:
      – SubjectFull: Foreign Countries
        Type: general
      – SubjectFull: High School Students
        Type: general
      – SubjectFull: Multilingualism
        Type: general
      – SubjectFull: Cultural Pluralism
        Type: general
      – SubjectFull: Rural Schools
        Type: general
      – SubjectFull: Diversity Equity and Inclusion
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      – SubjectFull: Literacy Education
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      – SubjectFull: Reflection
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      – SubjectFull: Social Justice
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      – SubjectFull: Educational Change
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      – SubjectFull: Art Expression
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      – SubjectFull: Culturally Relevant Education
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      – SubjectFull: Classroom Environment
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      – SubjectFull: Art Activities
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      – SubjectFull: Writing Exercises
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      – SubjectFull: Canada
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      – TitleFull: Critically Engaged Language and Literacy Workshops as a Disruptive Pedagogy in Plurilingual Classrooms
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            NameFull: Gustavo da Cunha Moura
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              Y: 2025
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