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For young children, this intersectionality is not merely about the intersectional networks of race, gender, social class, and language the children bring but also about how those ways of being are taken up, valued, and negotiated by both
the children and the people they encounter (p. 135)

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What distresses her is teachers with low expectations or who teach only to high achievers (what Fern calls “the top 25 percent”). (pg 129)

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We build on prior research to conceptualize identity as contextually and socially negotiated (Hawkins, 2004, 2005) and as fluid and negotiated (121)

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A (much needed) Updated View on Children:

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A (much needed) Updated View on Children:

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Rather than recipients of predetermined roles and identities, children are recognized as active and agential.

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"Home visits by teacher/researchers are visits for the purpose of identifying and documenting knowledge that exists in students' homes and in the process, establishing a relationship between school and community. "

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Do we have to intervene in every Indian kid’s life that goes into these school systems in such drastic manners? (pg 123)

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“The sense of duty and obligation expands to the “community” in the Hopi sense,…” (p.330)

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"An important point to convey here is
that it is not primarily the infusion of funds of knowledge into existing classroom lessons that is of interest to us; we worry about reinforcing the
reductionist forms of schooling that compose the status quo. A more critical
goal from our perspective is how schooling may be reconceptualized to support new and broader possibilities than is now the case." Pg 637

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“These brief ethnographic portraits demonstrate that contemporary Hopi youth, even without a
command of the Hopi language (Dorian and Jared), develop a strong orientation to the Hopi way
of life by “living Hopi” and gain varying degrees of competency in these socially defined con-
texts (Schieffelin & Ochs, 1986).” (Pg. 327)

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Antiblackness in schools further reinforces “the ideological and material ‘infrastructure’ of educational inequity—the misrecognition of students and communities of color, and the (racialized) maldistribution of educational

resources”

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"Such youths may find themselves positioned on the fridges of their speech community"

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Identity negotiations can be recognized and supported, or they can be neglected and dismissed, leaving children to negotiate complex social spaces and expectations (pg 118)

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"Yeah it’s important to speak, but that’s not all that counts. Because a Pahaana (Anglo) can learn howto speak it, speak the language, but they don’t know the meaning behind it, or the actual culture, thein-depth stuff; [so] then they’re not Hopi. They don’t practice our religious ceremony[ies] and theydon’t live Hopi; [so] then they’re not Hopi." (321).

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being the only american indian student in school is a theme that came up repeatedly… At times the pressure of being the only one is unbearable… At other times being the only one means being unique and special… (pg 129)

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"Although such images of Asian Americans are seemingly positive, the model minority discourse renders invisible the struggles experienced by Asian Americans, ignores structural and historical factors that stand in the way of social mobility for communities of color, and instead blames those very communities for their problems " (496)