Dr. Laura Mendoza is an Assistant Professor of Instruction at the University of Texas at El Paso. Her work centers on language education, adult emergent bilinguals, and transnational student experiences. With a strong commitment to inclusive practices, she integrates culturally responsive teaching and translanguaging into curriculum design. Her research explores the intersections of language, identity, and justice in borderland classrooms. She also actively collaborates on community-based educational initiatives.

 

 

Abstract

 

Despite existing misconceptions about the knowledge of many marginalized communities (e.g., transnational students), newer, more inclusive pedagogies have emerged. The present manuscript contributes to the literature on school pedagogies as resources for hope, as they can align closely with the needs of transnational students. Stanistreet (2020), for example, reflects upon the importance of rethinking education to offer (marginalized) students some spaces where better societies can be constructed. However, simultaneously, when they feel empowered to build their future rather than feel powerless as part of a future they cannot control, they cannot bear or accept. Although many educators continually fight against various institutions of power to incorporate a more socially just curriculum, unfortunately, changes and modifications to such curricula must not only be supported at the micro-political level (McInerney, 2007). The inclusion of resources of hope in classrooms where transnational students are present should currently represent the norm, as these disadvantaged students are constantly being neglected and segregated, given institutions' misconceptions about them. Consequently, offering resources of hope can be one step further in continuing to advance on their path of social justice.

 

Introduction

Despite existing misconceptions about the knowledge of many marginalized communities (e.g., transnational students), newer, more inclusive pedagogies have emerged. The present manuscript contributes to the literature on school pedagogies as resources for hope, as they can align closely with the needs of transnational students. Stanistreet (2020), for example, reflects upon the importance of rethinking education to offer (marginalized) students some spaces where better societies can be constructed. However, simultaneously, when they feel empowered to build their own future rather than feel powerless as part of a future they cannot control, they cannot bear or accept.

While much has been said about the importance of establishing a curriculum that clearly aligns equity with the needs of marginalized communities, efforts to disseminate such a curriculum remain inequitable. For this reason, utilizing resources of hope in classrooms where transnational students are present will create spaces where students can grow, feel safe, and be valued. Although many educators continually fight against various institutions of power to incorporate a more socially just curriculum, unfortunately, changes and modifications to such curricula must not only be supported at the micro-political level (McInerney, 2007). Hence, the inclusion of resources of hope in classrooms where transnational students are present should currently represent the norm, as these disadvantaged students are constantly being neglected and segregated, given institutions' misconceptions about them. Underprivileged populations, such as transnational students, constantly face a pattern of underachievement as they often come from linguistically diverse backgrounds. Some authors (Clifton, 2022; Mason, 2019) have evidenced how difficult it is, particularly for women of marginalized communities, to suffer from various systemic inequities not only in educational contexts but also outside their classrooms. Consequently, offering resources of hope can be one step further in continuing to advance on their path of social justice. As previously reported, this manuscript aims to contribute to the exploration of the benefits of incorporating hope-based resources into school pedagogies for transnational students.

 

 

Transnational students: Who they are and why they matter

In order to better understand the needs of the marginalized population that figures around the present manuscript, it is crucial to provide a deep description of who transnational students are; in the same way, it is also relevant to provide vivid examples of the endangered circumstances many of these transnational students suffer, to be able to gain a better understanding of their needs. This section will then provide a detailed description of transnational students to give the reader a better sense of what a classroom with transnational students may entail. Furthermore, this section will also provide the reader with sufficient information to strengthen the connection between transnational students and the pressing need to incorporate resources of hope in classrooms with marginalized students (e.g., transnational students).

Over the last few decades, several scholars have paid close attention to mobility across countries. Authors such as Guerra (2004), Lapeyrouse et al. (2012), Mendoza (2020), and Solon (2002) have dedicated their careers to developing a better understanding of various transnational mobilities, including physical, emotional, and social mobilities. For the present paper, transnationalism must be understood as represented by Hernando-Lloréns and Blair (2017):

“While transnationalism is often described as a line separating the national and the global, more recently some scholars have theorized it as a zone where institutions, cultures, practices, and discourses are created, and much contestation and uncertainty is produced” (p. 393).

Based on this understanding, borders, whether physical or emotional, should be considered a continuum. Moreover, although mobilities and transnationalism occur worldwide, the examples provided hereafter primarily represent transnational students from the U.S.-Mexico border. For a more insightful definition of these transnationals, Monty (2015) explains: "Transnational students" refers to those students who attend college in the U.S. but who regularly travel to Mexico for a range of personal and professional reasons throughout the academic semester" (p. 127). Therefore, most of the transnational students represented in the current manuscript are students who are constantly mobilizing themselves physically, emotionally (Anzaldúa, 1987; Guerra, 2004), and cybernetically (Mendoza, 2020; Monty, 2015); they are students who are constantly connecting their different physical and imagined spaces in the U.S. and Mexico.

Transnational students, frequently perceived as underprivileged, face a variety of struggles while in school imposed by various institutions. It is worth mentioning that although transnational students cross the border legally, they still face a variety of inequalities not only at school but also in their frequent commute to school. Different authors (Ahumada Camacho et al., 2022; Convertino, 2018; Lugo, 2000) have reported that these transnational students must learn to navigate and mediate a variety of hierarchies, as they are constantly subject to strenuous revisions while commuting to school. Similarly, while in their classrooms, transnational students need to re-learn what they have previously learned, as they must navigate a new educational system, which is primarily aligned with a language that tends to be unknown, or almost unknown, for the majority of them (de la Piedra & Araujo, 2012;  de la Piedra et al., 2018). In this scenario, transnational students are often expected to be re-equipped with new knowledge and linguistic repertoires to help them overcome what they brought with them as they cross the border to attend an American institution.

Unfortunately, authors have stressed how difficult it may have become for some educators to adhere to stratified conceptions that build on no more than the reproduction of unfortunate stereotypes for those who are part of marginalized communities. To illustrate, Kay (2017) notes:  

There is a prevailing sense that politics as we know it is radically unraveling – but not in a good way; that we are collectively unable to apprehend, theorize, or meaningfully respond to these shifts; that the university has become a place that closes down rather than facilitates radical or progressive thought; and that all we can do during these multiple crises is brace ourselves for the unforeseeable – but assuredly coming – ways that we are going to be devastated anew. Hope, in this context, becomes a liability, something that will make you vulnerable, and so something to work against: it’s the hope that kills you (p. 769).

 

If this is the case, what can we then expect from our future generations? More importantly, what can we do to refrain from continuing to believe that hope is out of our context and out of our reach? It is then our responsibility as educators to rewire each other's negative perspectives and to begin incorporating our resources for hope, primarily in classrooms where marginalized students (e.g., transnational students) are enrolled.  

In short, a constant understanding of our students' needs must inform us of the ways and strategies we use in our classrooms. Gannon et al. (2018) highlight: "Teachers who work with them (marginalized students) need nuanced understandings of how poverty impacts learning and opportunity. Commitment, empathy, and responsive, intellectual, robust, research-informed teaching strategies are important" (p. 1). A way to demonstrate empathy in our classrooms is to advocate for the inclusion of resources that foster hope clearly and effectively.

 

 

Advocating for resources for hope

As I write this manuscript, I urge the reader to rethink the practices used in their classrooms. This paper invites adventurous administrators, policymakers, and educators who are in a position to change the paths of our current education to enlighten today's marginalized classrooms by providing resources for hope. McInerney (2007) stresses: "Despite the coercive nature of some mandated education policies, it is still possible for teachers and school communities to exercise a degree of autonomy in the selection of resources and strategies to promote socially just curriculum" (p. 270). This said, it is our responsibility as educators to continue nurturing our field by promoting less hostile educational spaces for (transnational) students, as newer ways to conceptualize and value knowledge are slowly but firmly evolving to present a more inclusive and socially just curriculum. The author continues: "Fundamentally, it is teachers who mediate the relationships between the curriculum and students in the classroom, and it is their efforts that are likely to make the most immediate difference for students" (p. 270). Consequently, finding ways to incorporate resources for hope should always be encouraged. This primarily considers our current political and social agendas.

Kay (2017) highlights:

It too often now seems that a miserable paradox exists for the left, whereby the political sphere is characterized, on the one hand, by chaos and unpredictability – delivering repeated shocks to the system in ways that we are unable to foresee – and yet it is also characterized by a grim certainty that things are getting, and will only get, inexorably worse (p. 769).

Following Kay's (2017) views, I have carefully reflected on the pitfalls that education has encountered lately, a path in which room for empathy is neglected because it may be perceived as disrespectful to others. Even worse, education has sometimes become a path where educators have no choice but to mistreat others, because that is what has been imposed. I must certainly share that by 'mistreating,' I do not mean physical mistreatment, which, thankfully, we are far from nowadays. Nevertheless, we are constantly reproducing these mistreatments by ignoring, silencing, and giving no voice to our marginalized students.

As a result of these pervasive actions, several instances where resources for hope could make a case are being hindered. Nevertheless, as educators of future generations, we must not cede. On the contrary, we must continue co-creating safe spaces where resources for hope are not only the norm but where these have been normalized. In our classrooms, the incorporation of resources for hope may include a variety of options, for instance: (1) Advocating for the utilization of more inclusive, instead of restrictive, language practices; (2) constantly incorporating project-based learning; (3) disseminating a broad representation of people from the same marginalized group as they have grown successful; (4) including parents in curricula, and (5) recognizing student activism, among many others.  

 

 

Utilizing inclusive linguistic practices

To begin the conversation, advocating for the incorporation of less restrictive languaging practices may create a safer environment for marginalized students (e.g., transnational students). As previously discussed, students navigating a new educational system, such as transnational students, may frequently encounter language barriers that hinder their potential for success in school. Gagné et al. (2020) noted that transnational students not only face difficulties participating in class due to language barriers but are also often placed in courses that are not suitable for them, which can lead to failure. Consequently, allowing our marginalized students to integrate their full linguistic repertoires while advancing their educational paths may create a sense of safety as they learn to navigate their new educational scenarios.

For instance, the inclusion of translanguaging practices (Garcia et al., 2014; García & Wei, 2015; Wei & García, 2022) has been shown to benefit students in acquiring a new language. Garcia and Lin (2017) highlight how approaches like the incorporation of translanguaging practices may offer different benefits for emergent bilinguals; as mentioned earlier, many transnational students are in the process of learning a new language as they become accustomed to a new educational system. The authors state that translanguaging: "1. may promote a deeper and fuller understanding of the subject matter. 2. may help develop weaker language skills. 3. may facilitate home-school links and cooperation. 4. may help the integration of fluent speakers with early learners" (p. 119). Therefore, persevering in our daily efforts to bridge opportunities for our marginalized students, where they can feel safer and in a more inclusive space, can be initiated by presenting equitable linguistic practices as resources for hope.

 

 

Incorporating project-based learning

Project-based learning (PBL) is a concept rooted in the belief that projects are the most crucial element that mediates students' construction of knowledge, thereby fostering continuous, active learning (Condliffe, 2017; Krajcik & Blumenfeld, 2006). From this perspective, students learn to engage with problems that are simultaneously challenging and relevant, not only for their academic achievement but also for the development of other crucial skills, such as creativity, collaboration, and communication (Deutscher et al., 2021; Harris, 2014). More importantly, others (Nakaphong, 2016) have demonstrated that project-based learning benefits marginalized students, not only enhancing the aforementioned skills but also increasing their self-confidence and developing a more positive attitude towards learning.

Equally important, Edwards (2019) notes that project-based learning easily aligns with other inclusive pedagogies and strategies that are aligned with decolonial and anti-colonial education movements. This remains important to our conversation about including resources for hope in our classrooms, as practices like project-based learning may better position our students to learn; in classrooms where marginalized students (e.g., transnational students) are enrolled, these inclusive practices presuppose an immediate need.

Others (Svihla & Kittinger, 2016) have noted that project-based learning promotes opportunities, but more importantly, it promotes agency. For students who are not familiar with a given educational system or language, opportunities to explore possibilities such as creativity and collaboration can further their learning both inside and outside the classroom. By incorporating project-based learning in classrooms with marginalized students, we are strengthening students' opportunities to overcome challenges in a safe space where they can learn from one another. Furthermore, we are preparing all our students equally to enter the workforce and navigate it more efficiently. In addition, we are also preparing students to become solid agents of their own decisions and to help them raise their voices as they learn to navigate their various communities by applying the skills they have recently learned. By incorporating project-based learning into our classrooms, we, as educators, are creating spaces where students learn to harness their power through their skills.

 

 

Disseminating information about people from the same group

Despite many educators being extremely enthusiastic about integrating pedagogies and activities that better align with their students' needs, preferences, and knowledge, they may also encounter a continuous disconnection from what higher circles of power communicate. McInerney (2007) argues: "Although the arguments to support a commitment to social justice in education systems, schools, and teacher education programs are often well articulated, the pedagogical and political strategies to achieve such goals often remain elusive" (p. 257). Nevertheless, there are still instances where educators can promote resources of hope by centralizing the dissemination of information, which can be more critical for marginalized students.

DeCastro (2022) recalls how contrasting it was for her to read books that did not represent anything familiar from her school experiences. The author states:

I yearn to ask my six-year-old self: Do you remember any books that featured girls who looked like you or represented your Filipino-American family? Did I notice that all of the books and stories I read as a child, and even into my teens, had no characters that looked like me, my brother, or my family? To make my family even more unique, we were intergenerational—my grandmother who lived with us, and my mother worked full-time, which was remarkably different from any family of my friends or in the neighborhood. Where were the books that told a story similar to mine? (p. 99).

Similar to DeCastro's experiences, many transnationals feel disconnected from the materials they are provided, as these do not resonate with their lived experiences. For this reason, incorporating stories and characters that resemble their lives is a valuable asset in our classrooms.  

For these reasons, it is essential to consider the types of materials we share with students in our classrooms. For example, it could be worthwhile for marginalized students to listen to the stories of others with a similar background or who have experienced similar struggles, as these stories can be represented in the classroom. It can be even more enlightening for marginalized students to learn about the successful stories of those who were in similar situations to theirs and, nevertheless, found a way to resilience by empowering themselves to succeed in their particular fields. In the case of transnational students, for instance, particularly in the context that has been previously described (U.S./Mexico border), educators who might have transnational students in their classrooms can try to incorporate the stories of Hispanic figures whose stories have been widely recognized positively: Ellen Ochoa, Shakira, Dolores Huerta, Selena, Jennifer Lopez, Cesar Chavez, Sandra Cisneros,  and Julia Alvarez, to name some of them. To incorporate resources for hope in such classrooms, educators can create (or re-create) lessons that respect, endure, and promote cultural sensitivity. Kim and Slapac (2015) argue: "Such curricula should be designed to destabilize the widespread stereotypes about minority people and cultures" (p. 22). Some lesson ideas that could be developed for a classroom like the ones described here include curating biographies of the aforementioned Hispanic figures, showcasing them so students can learn about and represent aspects of art, culture, politics, and other elements of their culture. Building on the previous idea, another lesson (or follow-up lesson) could involve students role-playing their favorite Hispanic role models.

In other words, as educators, we may find ways to represent resources for hope by clearly incorporating culturally responsive teaching strategies. Incorporating these strategies would help create scenarios in which resources for hope become the normalized pattern, as they aim to continually cultivate improved circumstances for marginalized and disadvantaged students (Gay, 2018). In short, practices and strategies that align more closely with inclusive pedagogies can help us leverage the cultural, linguistic, social, and emotional differences we may encounter in our classrooms. Authors (Inglis, 2004; Kim & Slapac, 2015; Sánchez & Kasun, 2012) have noted that, particularly in classrooms where transnational students are present, these inclusive pedagogies are helpful; these pedagogies help students to develop skills essential to becoming critical thinkers (Gay, 2018; Kim & Slapac, 2015), and therefore, succeeding academically in an easier way.

 

 

Including parents in curricula

As in the previous subsection, advocating for parents' inclusion in our current curricula is essential. If our advocacy paths must include the stories of those who were or are in situations similar to those of our students in the classroom, imagine the power that stories from their parents may bring to the conversation. By encouraging and advocating practices such as parental inclusion in the curricula, we may strengthen the connections that we have with people outside of our classroom; in other words, we may keep the parents closer by inviting them to be part of our classrooms and, therefore, help them gain a better understanding of the educational practices that have been assigned to their children. We may encourage parental inclusion by inviting parents to share, for instance, cultural aspects of their communities, their funds of knowledge, or their experiences in the country. Esteban-Guitart and Moll (2014), for example, reflect upon the importance of highlighting our funds of identity as well as our funds of knowledge. The authors state:

Funds of identity refer to the historically accumulated, culturally developed, and socially distributed resources that are essential for a person’s self-definition, self-expression, and self-understanding. Funds of knowledge—bodies of knowledge and skills that are essential for the well-being of an entire household—become funds of identity when people actively use them to define themselves (p.31).

Under this view, our knowledge, primarily our shared knowledge, is commonly composed of various cultural elements that enable us to grow continuously as we become part of diverse communities. Therefore, it is of great potential to continue advocating for the implementation of parental involvement in the curricula since parents can provide us with a deeper perspective of the type of knowledge that is of value for a given community; in doing this, we are preparing our marginalized students for future success, not only within their communities but conjointly, as they are becoming members of new communities for them. By promoting a clear connection between activities held inside the classroom and those that occur outside, we can also strengthen the roots that are forming within us and our broader communities. This seems particularly important for students who have been marginalized, as their experiences inside and outside the classroom, especially out-of-home experiences, may differ drastically.

Moreover, several authors (Abrams & Gibbs, 2002; Epstein, 1995; Hornby & Lafaele, 2011; Lareau, 2000; O'Connor, 2001; Smith, 2006) have agreed that parental involvement deals directly with equity because this type of involvement in education is way more representative for upper- and middle-class parents, educators should continue advocating for more opportunities where parents can be involved in their children's education. It is likely, however, that many parents will not be as fluent in the mainstream language used in curricula (Smith, 2006), just like it is the case with the majority of their children, as it has been restated here; nevertheless, there are different resources nowadays that can help us alleviate such a disconnection with parents.

During teacher-parent conferences, one possibility is to distribute a written script to parents, highlighting the main points. This could be achieved by using simple language or by providing a translated version. It may take something as simple as using Google Translate to translate key ideas. Another option could be having a person translate for parents directly, or even better, having the full session conducted in the language that parents feel more comfortable with. By the same token, we might offer to record parent-teacher conferences for those who are unable to attend due to scheduling issues; captions are auto-generated for many of the recording systems we use nowadays.

Finally, encouraging parental involvement must be intentional. It should be evident to everyone that we, as educators, administrators, and policymakers, are aware of the limitations that parental involvement entails; most importantly, we recognize the benefits it offers. It should be evident to our students' parents that we are advocating for their involvement in their children's education, aiming to enhance their motivation towards school and long-term success both inside and outside the classroom. We aim to enhance or reinforce students' enthusiasm for their academic paths through their parents by mirroring the safe spaces we are creating for marginalized students in our classrooms. Equally important, we also need to recognize that a lack of parental involvement because of "past school failure, family life circumstances related to financial stress, or other crises" (Smith, 2006, p. 55) is a continuous struggle we might be facing; we must not desist in our efforts to provide the best educational experiences possible to all our students.

 

 

Recognizing student activism

Promoting activism among students can positively impact their academic path; promoting activism among marginalized students can foster a more equitable distribution of power, allowing them to feel valued as they contribute to creating a better society. When promoting student activism, students can have immediate access to learning from one another as they help others. For this reason, incorporating activities in which students, particularly marginalized students, can become members of support groups themselves can help them develop a stronger sense of community. This resonates with the idea of incorporating activities in our classrooms that involve co-curricular community service and learning service. Here, service-learning follows Hollis's (2002) definition of what service-learning entails in a class, the author states:

It involves combining traditional methods of teaching academic skills and materials with more structured or intentional educational activities, increased opportunities for students to reflect on the normative dimensions of civic life, and experiential activities that address community needs or assist individuals, families, and communities in need (p. 201).

 

In this sense, offering students opportunities to participate in these types of projects may enhance their educational experiences while simultaneously addressing the needs of others. In the case of marginalized students, promoting these types of projects seems appropriate, as it can lead them to demonstrate empathy towards others who may have had similar, if not worse, experiences.

McCarthy and Tucker (2002) highlight: “By providing a service-learning project requirement in a course, faculty members trigger the obligation phase for students by providing them with the opportunity to experience the needs of others, thereby producing an empathic feeling of moral obligation” (p. 645). Similarly, Schmidt and Robby (2002) note that students who participate in service-learning experiences are academically benefited. DeCastro (2022) also highlights the new incorporation of artivism (art + activism). The author notes: "Artivism has the potential to challenge racism, sexism, discrimination, and injustice; to raise awareness about inequities and injustice; and to help viewers imagine and work intentionally toward a more just reality" (p. 114). As a consequence, incorporating not only activism but also artivism can foster an environment in which students, particularly marginalized students, become more resilient to the challenges imposed by certain institutions.  

For these reasons, increasing students' opportunities to engage in these projects may not only yield academic benefits but also foster greater empathy towards others in need. By promoting activism through service-learning projects, we are already dismantling many hierarchies that might otherwise hinder the potential of marginalized students.

 

 

Concluding thoughts

As I write this manuscript, I reflect on the importance of the societies we live in in approaching, or not, a positive change. It is then with hope that the present piece is written to offer a variety of ideas that can be integrated to support hope in our current educational system. By promoting collaboration and fostering safe spaces where educators and, more importantly, students can grow, we prioritize resources, opportunities, and positive outcomes for everyone.  

To summarize, the present manuscript aims to invite educators and future educators to co-create spaces for their (transnational) students, where structural, cultural, and pedagogical strategies (Harradine, 1996) can be successfully integrated to provide room for a more inclusive curriculum. Stanistreet (2020) reflects on the importance of rethinking education to offer students spaces where better societies can be constructed while simultaneously empowering them to become the people who can build their own future rather than feeling powerless as part of a future they did not create or control. For this reason, utilizing resources of hope in classrooms where transnational students are present will foster spaces where students can grow, feel safe, and be valued.

Here, emphasis is placed on the importance of adhering to and adapting various strategies to strengthen the resources for hope already available. The present paper, therefore, highlights the importance of promoting classroom environments that are safer for students who have been marginalized, as may be the case for transnational students. Consequently, it should be crucial for educators whose classrooms are filled with transnational students to constantly reflect on the varied practices the students may engage in. By incorporating the cultural, social, and linguistic practices of the communities present in our classrooms, as well as various resources for hope, we will be constructing societies where equity and education can intersect. McInerney (2007) highlights:

Now, more than ever before, there is a pressing need to reassert social justice as a central pillar of educational reform and social policy development. Although the current political environment appears to be particularly bleak for those seeking to achieve more equitable outcomes for disadvantaged young people, it is important to emphasize that policies are ultimately enacted in the context of schools and are likely to be subjected to varying degrees of resistance, modification, and appropriation at the micro-political level (p. 259).

For this reason, the inclusion of resources of hope in classrooms where transnational students are present should currently represent the norm, as these disadvantaged students are constantly being neglected and segregated, given institutions' misconceptions about them. Underprivileged populations, such as transnational students, constantly face a pattern of underachievement as they often come from linguistically diverse backgrounds. Consequently, offering resources of hope can be one step further in continuing to advance on their path of social justice.

I equally urge the reader to continue echoing and advocating a system that will enable many more administrators, policymakers, and educators to continue this, hopefully, finite fight against racialized prejudices that are constantly reproduced by various layers of power.

Cameron (2013) emphasizes that although humans in general will always play a crucial role in any context, not every human will be heard equally. For this reason, I continually want to remind the reader of the importance of opening the room for conversations, not only among other academics but, most importantly, within our marginalized communities. For no reason, it must be understood that the present manuscript pretends to untangle from the importance of contributing to the emerging literature which rebuilds the paths of having an inclusive education; on the contrary, it wants to make these conversations more publicly available to other people who might not have been reached at first instance.

Listening to others' stories, needs, and views promotes the perspective that conversations should be shared beyond the walls of academia and with communities that do not reflect the face of a given institution. If conversations are taken beyond academia, administrators, and policymakers, we may discover the lost voices of those reclaiming their place in our new, reimagined communities. Following DeCastro's (2022) words: "Our schools can be places of change, revolution, and inclusion when we embrace the growth that may stem from discomfort" (p. 100). Therefore, if we decide to incorporate hope resources into our classrooms, we will always find ways to do so successfully and to respect, value, and empower students who, unfortunately, have been victims of various systemic inequities.  

 

 

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Please check the Pilgrims in Segovia Teacher Training courses 2026 on the Pilgrims website