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“…it was clear that the interactions that took place within the personal space of the parent-teacher relationship were still overwhelmingly framed as the parent being a helper or a receiver rather than an author.” (Carreon et al., 2005, p. 477)

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How can school leaders transform traditional models of parental involvement to recognize and support the diverse engagement of immigrant and refugee families, and what impact does this have on our work as equity-driven administrators?  How can we create pathways for immigrant and refugee parents to engage in their children's education, recognizing and valuing diverse forms of parental presence beyond traditional school structures?

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Boundaries that position them in the lower slots of the power hierarchy manifest themselves in dimensions of language, cultural capital, and social networks. First, because of their limited familiarity with English, parents find it difficult to understand and express their views and concerns regarding the schooling of their children. Carreon p.471

Immigrant parents often must rely on their children as translators with other school actors, altering the natural power structure within both the family and the school.

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As parents enter these traditional spaces of involvement, they do so with limited power to define their roles or action. They are expected to agree with and support the structures and dynamics already in place. Parents who go along with what the school asks are seen as "good" those who dissent are considered "problematic". Carreon p 467

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"Moreover, he suggested effective communication must be conducted in a non-paternalistic manner with parents from minority groups." (Rah, Choi, & Nguyen, 2009, p. 357)

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"...when diverse communities come into contact in schools we can no longer work from assumptions that may have worked within more homogeneous communities" (Rah, Choi, Nguyen, 2009, p. 362)

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"Lee et al. (1993, as cited in Hamilton 2004) categorized parental involvement in schools into three types: (1) parent education programmes; (2) outreach programmes; (3) community control. Asserting the first of these as key for refugee parents, Hamilton suggested focusing parent education on understanding school curricula and strategies to help children adjust to school life. In this way parents ‘participate more fully in their child’s education experience and [are able] to support the efforts of schools’ (p. 86)."

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As immigrant parents gradually adapt their identities and practices to life in the United States, they also influence life in this country, including the cultural worlds of schools. (Carreon et al., 494)

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(parents) "can be constrained by the way he or she is positioned in terms of the beliefs and practices embedded in the cultural world of the school." Carreon p. 482

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"As parents orchestrate actions to improve the quality of their children’s schooling, they often realize the space for engagement is not equitable. Immigrant parents find that their beliefs and actions have less power than those of other school actors"

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From Rah, Choi and Nguyen: "By no means do we suggest here that schools must be the panacea for all ills. However, we contend that schools must not exacerbate the ills and traumas with which refugees often contend" (Rahi, Choi & Nguyen, 2009, p. 362). 

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From Rah, Choi and Nguyen: "By no means do we suggest here that schools must be the panacea for all ills. However, we contend that schools must not exacerbate the ills and traumas with which refugees often contend" (Rahi, Choi & Nguyen, 2009, p. 362). 

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"In her study of South Asian immigrant children and their adjustment to US schooling, Bhattacharya (2000) asserted that 'self-consciousness about inability to speak "correct" English' (p. 81) is the predominant reason for parents not attending school meetings...Such self-consciousness around language ability, limited communication with school personnel and little to no understanding of the processes and procedures involved in US schooling understandably generate feelings of discomfort and play a role in how parental involvement is enacted in schools." (Rah et al., 2009, p. 353)

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On the one hand, the organization provides direct services (mental health, legal), they also provide direct programming...they learn about things they should be learning about in schools (civic structures, how to navigate school, aspirations, sense of belonging, and positive identity development) but because they are not they are turning to these organizational spaces.