A Critical Field Scan of Theory and History, Practice and Place. " Our idea for this issue was a simple one. As the title suggests, we hoped to generate a "field scan, " illustrating the ways in which community literacy programs draw upon theory, along with their respective regional geographies, past practices, and collective histories, to create community-engaged writing and literacy centers.

This essay will focus on student campaigns to stop deportations at Krome Detention Center between 2013-2017 in Miami, Florida. This advocacy work shaped a letter writing project between my university writing center and a detention center. Writing in this context, then, is a collective act, challenging a prison industrial complex that impacts both the classroom and community. The work of student organizers can challenge

In 2013, Westminster College in Salt

In this article, we share our experiences with the ongoing language and literacy practices and pedagogies of a bilingual, community-based writing center located in South Philadelphia's Italian Market. This writing center -one in a network of sites across Philadelphia and southern New Jersey -targeted bilingual, Latinx children from ages seven to eighteen. For the past four years, we have partnered with the center to create a translanguaging space. Here, we reflect on the experience of offering translanguaging writing workshops.

In this qualitative case study of one tutoring relationship, I present new data on the extracurriculum; investigate tutoring as it occurs in community spaces; and argue that individuals can connect across systematic inequalities through personal conversations around picture books, photographs, and other visual and textual materials. Rather than ignore individual positioning within institutionalized power and privilege, tutors and writers can strengthen relationships and make tutoring more effective by evaluating how the systematic becomes personal and intimately known in one-on-one conferencing.

This article analyzes one prison literacy program in Texas that trains inmate participants to teach other men and women, likewise incarcerated and often dyslexic, to read and write in English. Noting the regular recurrence of the words “repair” and “hope” in participants’ descriptions of HOPE and associated activities, the author makes extensive use of feminist-epistemologist Elizabeth Spelman’s theory of “repair” and Paula Mathieu’s articulation of “hope” in her attempt to understand the nuances of “repair” and the “hope” it enables/generates behind these prison walls. Finally, given HOPE’s configuration as a faith-based program with Christian origins and Carter’s own position as a secular academic, the article ends with an extended discussion of the tensions between Bible-based discourses and the academy.