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What Are We Seeking to Sustain Through Culturally Sustaining Pedagogy? A Loving Critique Forward
Abstract
In this article, Django Paris and H. Samy Alim use the emergence of Paris's concept of culturally sustaining pedagogy (CSP) as the foundation for a respectful and productive critique of previous formulations of asset pedagogies. Paying particular attention to asset pedagogy's failures to remain dynamic and critical in a constantly evolving global world, they offer a vision that builds on the crucial work of the past toward a CSP that keeps pace with the changing lives and practices of youth of color. The authors argue that CSP seeks to perpetuate and foster linguistic, literate, and cultural pluralism as part of the democratic project of schooling and as a needed response to demographic and social change. Building from their critique, Paris and Alim suggest that CSP's two most important tenets are a focus on the plural and evolving nature of youth identity and cultural practices and a commitment to embracing youth culture's counterhegemonic potential while maintaining a clear-eyed critique of the ways in which youth culture can also reproduce systemic inequalities.
... However, translanguaging research has sometimes failed to engage with complex cultural models and sociopolitical variations, engendering critiques of insufficient contextualization of theoretical claims (e.g., Cenoz & Gorter, 2017;Mendoza et al., 2024). One response to such concerns is studies that have situated translanguaging within culturally sustaining pedagogy (henceforth, CSP) (Alim & Paris, 2017;Paris, 2012;Paris & Alim, 2014). Overall, these studies have suggested that translanguaging may contribute to enacting CSP (Hernandez-Garcia & Schleppegrell, 2020;Khote, 2018;Lu et al., 2024;Troyan et al., 2021) and that translanguaging can better achieve its critical and transformative aims when situated within CSP (Emerick et al., 2020;Orcasitas-Vicandi & Perales-Ferandez-de-Gamboa, 2023). ...
... Option C. Behind Paris and Alim's (2014) pedagogy pulsates the democratic ideal of an educational process that unfolds entirely within the realm of students' cultures. Here, education would never occur by ignoring or suppressing learners' cultures, as deficit perspectives did by disregarding their intrinsic or educational value or by misreading them through pathological lenses (Alim & Paris, 2017, p. 4), as shown in Option A. Nor would education succeed by drawing upon learners' cultures only to motivate them for a journey to "some presumably 'better' place" (Paris & Alim, 2014, p. 87), as often occurred in third space models. ...
... "What if the goal of teaching and learning with youth of color," Alim and Paris (2017, p. 3) suggested, "was not ultimately to see how closely students could perform White middle-class norms, but rather to explore, honor, extend, and, at times, problematize their cultural practices and investments?" Paris and Alim thus bestowed an open-ended quality to the educational process, which Option C ( Figure 1) represents by extending the educational spiral beyond curricular knowledges and competences. Yet, as Paris and Alim (2014) emphasized, at no point should CSP be confused with uncritical affirmation of learners' cultures. Indeed, one of their main concerns with asset pedagogies was that these "[did] not critically contend with problematic elements in some youth cultural practices," hence engendering the need to "interrogate and critique simultaneously progressive and oppressive currents in […] innovative youth practices" (pp. ...
Translanguaging has increasingly been embraced in equity-oriented research on foreign language teaching, yet with variable engagement with complex models of culture. In this article, we investigate the nexus of translanguaging and culturally sustaining pedagogies (CSP) as one response to this shortcoming. Extending previous research theoretically and contextually, our comparative case-to-case synthesis examines this nexus in English foreign language (EFL) teaching through ethnographic and participatory methods with students belonging to historically oppressed peoples in Europe, including Indigenous Sámi (Norway) and Roma (Spain) students, respectively. In the Norwegian case, student translanguaging demonstrated possibilities to shift English teaching toward CSP in a setting where such pedagogical practices were largely absent. In the Spanish case, the creativity favored by pedagogical translanguaging became essential for the students to expand their cultural perspectives and grow through English in an extracurricular implementation of CSP. Together, these cases demonstrate the mutual dependence of CSP and translanguaging.
... Docenten die cultureel responsief lesgeven streven ernaar weg te blijven van denken in termen van wat er ontbreekt en verleggen de aandacht naar hoe diversiteit veel meer gezien kan worden als zijnde van grote waarde (Gay, 2018). In de internationale literatuur wordt dit ook wel de asset-basedbenadering genoemd (Paris & Alim, 2014). Onderzoekers in CRL benadrukken dat cultureel responsief lesgeven vanwege het waarderende perspectief de discontinuïteit kan verminderen die leerlingen met een bi-culturele achtergrond kunnen ervaren tussen de thuis-en de schoolcontext (Gay, 2018). ...
... Ondanks het gevonden verschil in zelfbekwaamheid tussen beide groepen, schatten de respondenten zich behoorlijk hoog in op de meeste van de CRLdeelconstructen. Elk van die constructen meet vaardigheden en attitudes die gerelateerd zijn aan een asset-based benadering van culturele diversiteit (Gay, 2018;Paris & Alim, 2014). De items beschrijven pedagogisch en didactisch handelen dat in lijn is met het waarderen van verschil, in plaats van verschillen te percipiëren als problematisch (Agirdag & Merry, 2020). ...
Op veel Nederlandse scholen neemt de etnisch-culturele diversiteit van de leerlingenpopulatie toe en dat vraagt specifieke docentkennis en -vaardigheden. In dit mixed-method onderzoek vroegen wij 74 (aanstaande en zittende) VO-docenten of zij zich voldoende toegerust voelen om Cultureel Responsief Les te geven (CRL) in etnischcultureel diverse klassen. De resultaten laten zien dat zowel docenten die al lesgeven als docenten-in-opleiding zich redelijk bekwaam voelen in CRL als geheel, maar minder in de deelconstructen van CRL die passen bij een ‘asset based benadering’. Zittende docenten voelen zich bekwamer in CRL dan docenten in opleiding, wat zij met name aan werkervaring toeschrijven. De docenten-in-opleiding geven aan dat zij meer aandacht in het curriculum van de lerarenopleiding voor CRL zouden waarderen. Zij zouden ook meer willen oefenen door middel van stages in etnischcultureel diverse klassen. De resultaten hebben implicaties voor lerarenopleidingen. Gebaseerd op de bevindingen doen wij in dit artikel aanbevelingen om CRL in het curriculum van de lerarenopleiding een steviger plaats te geven en actief partnerschappen voor opleiden aan te gaan met scholen met een etnisch-cultureel diverse leerlingpopulatie.
... Goals of the culturally inclusive curriculum and assessment are to integrate students' knowledge and culture in the classroom, develop racial identity, and provide a place in the curriculum for students to find commonness (Gay, 2000;Milner, 2014;Tatum, 1997). Building on Ladson-Billing's culturally relevant pedagogy as a foundation, Paris and Alim employ culturally sustaining pedagogy in an effort to combat the superficial use of culturally relevant pedagogy in which students express knowledge and participate in SEPs (Paris & Alim, 2014;Ladson-Billings, 1995). The three tenets of culturally relevant pedagogy are: (a) students must experience academic success; (b) students must develop and/or maintain cultural competence, and (c) students must develop a critical consciousness through which they challenge the status quo of the current social order. ...
... We are recognizing the Black Love framework along with the culturally sustaining framework as the most appropriate framing for this study. The Lotions and Potions curriculum was developed to follow all six tenets presented by Paris and Alim (2014) (Figure 1). As such, a goal of this research is to highlight ways that current science curriculum, instruction, and assessment could be expanded. ...
This paper critiques traditional science assessments and advocates for reform-based learning that supports culturally diverse students, aligned with the Next Generation Science Standards (NGSS). While NGSS promotes collaborative, inquiry-driven practices, these are often difficult to assess through traditional high-stakes tests, which tend to reinforce systemic biases and marginalize students from non-dominant backgrounds. We examine the Lotions and Potions: Science through Black Hair Care curriculum, which uses a culturally sustaining approach, allowing students to respond flexibly in assessments. This approach enables students to participate fully in science practices without needing to conform to dominant cultural norms. Our findings highlight the benefits of culturally sustaining assessments that foster student voice, support diverse sense-making, and challenge exclusionary norms in science education. By positioning students as active knowledge builders who can draw on their cultural identities, such frameworks offer a more inclusive, empowering science learning experience. Future research will expand this model by refining pedagogical practices and curriculum design, particularly through culturally relevant applications of NGSS Science and Engineering Practices (SEPs) to further inclusivity in science and engineering education.
... While the literature indicates that high-context communication elements are especially important when intending to create a culturally sustaining classroom (Alim et al., 2020;Paris & Alim, 2014), this importance is redoubled for interventions in online settings. With that in mind, we developed a practical classroom intervention intended to narrow the achievement gap for minority students within online composition courses. ...
... Existing research emphasizes the need for culturally responsive teaching (Alim et al., 2020;Butale, 2018;Ladson-Billings, 1994Paris & Alim, 2014) and diversity pedagogy-"a set of principles that highlight the natural and inseparable connection between culture and cognition" (Sheets, 2009, p. 11). Moreover, college settings have demonstrated that students from diverse backgrounds, including those in high-context cultures, can benefit from instructional methods that acknowledge and integrate their cultural norms and communication styles (Chung, 2021;Van Rompay-Bartels & Geessink, 2023). ...
While online community college students' engagement with coursework, class retention, and motivation to participate are critical for academic success, these needs often go unmet for diverse and underrepresented populations, especially in the absence of culturally responsive and inclusive teaching practices. This study contributes to the limited research on culturally responsive pedagogy in online community college settings by exploring the implementation and impact of high-context communication practices in that setting, with a focus on improving engagement and academic outcomes for diverse student populations. Drawing on frameworks of culturally responsive teaching and high-context communication, the research examines the effectiveness of "check-in assignments" as a low-stakes, personalized intervention designed to foster stronger faculty-student relationships, enhance student belonging, and bridge cultural communication gaps in online learning environments. Using a mixed-methods approach, the study analyzes quantitative data on assignment engagement and qualitative themes from student responses. Findings indicate that high-context communication practices promote deeper engagement, especially among Hispanic and non-Hispanic females, while highlighting disparities in engagement among male students. Key themes-course perceptions, personal challenges, and faculty-student relationships underscore the role of culturally informed interventions in addressing the needs of underrepresented groups and enhancing engagement and academic success. Future research could expand on these findings by exploring longitudinal outcomes and adaptive strategies for diverse learning environments.
... A conceptualization of SSC can facilitate teachers in deliberately improving their insight into students' SSI-related resources, to subsequently improve their teaching. As theory within the field of asset pedagogies (e.g., funds of knowledge [FoK], culturally relevant pedagogy) shows, an important aspect of good teaching is knowing the student and their cultures and communities (Ladson-Billings, 1995a;Moll et al., 1992;Paris & Alim, 2014). Within asset pedagogies the reason to focus on students' resources is to reposition the linguistic, literate, and cultural practice of working-class communities (especially of poor communities of color), as "resources and assets to honor, explore, and extend" (Paris & Alim, 2014, p. 87). ...
... It is grounded in asset pedagogies and general learning theory. Our conceptualization of SSC is a starting point to support the enrichment of SSI education with core elements of asset pedagogies such as FoK approaches (e.g., 't , culturally relevant pedagogies (e.g., Ladson-Billings, 1995b;Paris & Alim, 2014;, and the SCTA (e.g., Nomikou et al., 2017). ...
This dissertation aims to strengthen socioscientific issues (SSI) education by focusing on the resources available to students. SSI education is a type of science and citizenship education that supports students’ informed and critical engagement with social issues that have scientific or technological dimensions. This dissertation explores students’ SSI-related resources relevant to their engagement with SSI, such as their attitudes and social resources.
SSI education and students’ resources are two separate fields of research that are rarely bridged. In addition, a comprehensive overview of the resources that students bring to learning and decision-making about SSI has not been previously provided. Lida Klaver combines literature on SSI education with studies on students’ resources to introduce the concept of socioscientific capital, emphasizing the importance of considering students’ resources in SSI-based teaching.
To enable researchers to study and account for students’ SSI-related resources, and to help teachers to get to know their students’ resources, this dissertation includes the development and validation of two questionnaires: the Pupils’ Attitudes towards Socioscientific Issues (PASSI) questionnaire and the Use of Sources of Knowledge (USK) questionnaire. These questionnaires were used to get insight into student differences regarding engagement with SSI, resulting in differing patterns of students’ USK that were shown to be related to their attitudes.
The final study builds upon the arguments and findings of the first three studies. This study is an exploration of the effects of SSI-based teaching on students’ attitudes toward SSI, considering socioscientific capital (as indicated by students’ USK profile). The overall discussion of this dissertation focuses on the feasibility of SSI-based teaching and a socioscientific capital approach in the Netherlands. This discussion provides valuable points of departure for the implementation of a socioscientific capital approach in primary and secondary education, keeping in mind the challenges and opportunities that teachers face.
... It is well-established that using instructional methods and educational content that reflect students' cultures improves their engagement and academic outcomes (Gay, 2010). This is also the principle that underpins culturally relevant pedagogy (CRP), an educational approach that foregrounds the linguistic and cultural background of minoritized students as a way to facilitate interest in academics (Billings, 1995;Paris & Alim, 2014). Importantly, the lessons at LTA were not filtered through English or another language other than their own. ...
In this article, we explore the marginalization of Ghanaian languages, specifically Dagbani, in educational settings and highlight
community-based initiatives as alternative sites for promoting and
preserving linguistic and cultural heritage. The study showcases
how indigenous languages can be promoted through arts and
community engagement among youth drawing from the knowledge of elders in the community. This case exemplifies the potential for Elders’ Knowledge and community cultural wealth to inform
inclusive educational practices that valorize indigenous languages
and cultures. Although the persistence of English continues to be
hegemonic in Ghanaian education, both children and adults are
energized in their learning when they see a future in their indigenous language. We offer suggestions and opportunities for reimagining schools based on the inclusive learning practices we observed
in Yendi.
... Grounded in a model of community solidarity, we aim to elevate the knowledge and values of racialized, multilingual communities, while promoting shared decision-making and social dreaming (Ishimaru & Bang, 2017) to transform mathematics education. Culturally sustaining pedagogy (Paris & Alim, 2014) asserts mathematics educators need to understand multilingual students and their communities' lived-experiences and values, and calls for research to better understand how to support the partnership between teachers and families to co-construct mathematics learning opportunities that also affirm students' cultural identities. ...
Research has affirmed the importance of asset-based family partnerships, yet it does not often recognize the complementary roles of multilingual caregivers and teachers to enact culturally sustaining mathematics education. Our theoretical framework brings together the perspectives and tools of positioning theory and community solidarity through a lesson study that integrated the participation of caregivers. Our research questions explore ways that caregivers, teachers, and university facilitators participate in and position each other and themselves for learning throughout a mathematics lesson study and how hierarchical positions are disrupted. Using positioning theory, we analyzed the discourse from a year-long study group with teachers and caregivers of multilingual children ages 7–10 in the USA. Our findings describe four events that underscore moment-to-moment interactions between participants in which they situate themselves and their work within racialized storylines and disrupt typical power hierarchies that might have emerged. We find several ways the principles of community solidarity, which undergirded our lesson study model, created new opportunities for educators and multilingual caregivers to be positioned as witnesses, advocates, partners, and co-designers to work towards culturally sustaining mathematics education for multilingual students. We conclude with implications for future mathematics education partnerships to co-construct mathematics learning opportunities that affirm multilingual students’ cultural and linguistic identities.
... At the same time, we know that the semiolinguality of Black Englishes has become especially popular in the mainstream media, made possible through virtual worlds where widespread constructions such as African Afrobeats, Jamaican Reggae, American Hip-Hop, Caribbean Calypso, Soca, and Zouk have instantiated musical and broader semiotic artforms which occupy increasingly vivacious parts of the communicative repertoires daily used by millions of descendants of the "unenslaved." With their centuries of reading the word and the world transgressively across diasporic contexts (Freire & Macedo, 1987)-a heritage reflected in their diaspora literacy practices (King, 1992)-speakers of Black Englishes, in turn, are increasingly demonstrating that they hold the capacity for often operating "sans white gaze" (Smith, 2024b;Yancy, 2005; see also Morrison, 2020) based on their reliance on critical literacy-a critical literacy which, in theory and practice, helped to birth the need for supporting culturally relevant (Ladson-Billings, 1995) sustaining practices (Paris & Alim, 2014) often overlooked in urban schools. ...
This conceptual essay explores Black Englishes as a function of Critical Race Theory, critical literacy, and critical applied linguistics, demonstrating its transdisciplinary emergence as a construct. Raciolinguistics in conjunction with Black immigrant literacies offers a lens for recognizing Black Englishes as a globally legitimate multilingual heuristic for meaning-making in K-20 urban intensive , urban emergent , and urban characteristic contexts, not only when leveraged by Black communities but also when used by individuals at large. Implications are outlined for universally expanding understandings of Black Englishes as a multilingual, transnational, and instructional transdisciplinary imperative across urban contexts, both in the United States and beyond.
... A medida que estos enfoques se fueron posicionando, Django Paris y Samy Alim amplían la concepción de las pedagogías basadas en la cultura. La PCS, como la de nen, reconoce que la cultura tiene una naturaleza dinámica, no estática y que va más allá de la raza (Paris y Alim, 2014;2017), pues es imperioso reconocer y poner en valor que lxs estudiantes poseen múltiples identidades y culturas que se interseccionan de una manera compleja que con guran e in uyen en nuestra(s) identidad(es) como el género, la edad, la religión, la etnia, etc. Así, los y las profesorxs, a través de sus prácticas de aula, necesitan recuperar estos elementos y usarlos para dar un mayor acceso al aprendizaje, es decir, integrarlos deliberadamente en cada etapa de la enseñanza. No se trata, entonces, de borrar o asimilar las formas de vida de las comunidades de lxs estudiantes, sino incorporar su experiencia vital y heredada en el currículum, de forma que puedan desarrollar el conocimiento y la conciencia de su propia cultura y de la cultura dominante. ...
El capítulo propone la Pedagogía Culturalmente Sostenible (PCS) como una respuesta crítica al modelo educativo neoliberal en Chile, que reproduce exclusiones a través de prácticas estandarizadas y de déficit. Inspiradas en enfoques como la pedagogía culturalmente relevante y los fondos de conocimiento, las autoras destacan la necesidad de recuperar y valorizar las culturas locales y las múltiples identidades de los estudiantes. La PCS invita a desafiar narrativas hegemónicas, investigar las prácticas culturales familiares, visibilizar la diversidad, ampliar repertorios culturales, construir un currículum justo y promover colaboración, agencia y conciencia crítica. A través de la metáfora de una puerta que se abre, el texto impulsa a transformar las prácticas docentes desde la memoria, el arte y el diálogo intercultural, favoreciendo una educación más inclusiva y equitativa. Finalmente, el capítulo plantea tensiones y desafíos para desarrollar enfoques sostenibles en contextos de privatización educativa y debilitamiento del tejido social.
... As with all qualitative research, the positionality of the researcher is an essential aspect of understanding the research. Before engaging in this study, I already had expressed a commitment to creating an inclusive classroom that affirmed students' linguistic gifts and identities (Ladson-Billings, 1995Paris & Alim, 2014). My approach originated in my own experience of having my belief that Black English was just "slang" disrupted during my undergraduate teacher preparation program. ...
... Culturally relevant pedagogy, as defined by Ladson-Billings (1995), promotes high academic expectations, cultural competence, and critical consciousness-elements that directly support Black students' sense of belonging. Culturally sustaining pedagogy further extends this framework to affirm students' multiple cultural identities within a global community (Paris and Alim 2014). ...
Black students in U.S. K-12 schools continue to experience systemic racism that undermines their sense of belonging-a critical factor in academic success, well-being, and engagement. This article examines factors at the interpersonal (peer relationships, student-teacher interactions, cyber-social spaces, and extracurricular activities), instructional (curriculum, pedagogy, and teacher expectations), and institutional (school policies and practices) levels that operate as both barriers to and facilitators of Black student belonging. Given the current political climate in the U.S., where Diversity, Equity, and Inclusion (DEI) efforts are increasingly contested, we offer a strategic framework grounded in targeted universalism for school leaders and policymakers to advance Black student belonging through policy and practice. This framework provides actionable recommendations to counter systemic barriers, cultivate affirming school environments, and reimagine educational institutions as spaces where Black students can thrive.
... In educational settings, diversity ideologies may predispose teachers to adopt particular instructional practices that are more (or less) attuned to students' cultural backgrounds, particularly CRPs. In contrast to normative instructional practices within the U.S., which do not consistently attend to students' cultural backgrounds, CRPs derive from a body of literature that situates culture as a key aspect of learning (Gay, 2015;Paris, 2012;Paris & Alim, 2014). CRPs aim to improve students' engagement and the quality of their educational experiences by (a) explicitly affirming students' distinct cultural experiences, perspectives, and knowledge; (b) fostering perspective-taking; and (c) maintaining rigorous expectations for all students (Aronson & Laughter, 2016;Ladson-Billings, 1995). ...
Instructional practices that attend to students’ cultural motivations and strengths can play an important role in mitigating educational inequities. However, educators increasingly experience backlash for efforts to address educational inequities, raising moral questions about how educators should engage students. Through a national study, we explored how educators’ likelihood of implementing culturally responsive practices (CRPs) (i.e., practices focused on affirming students’ cultural backgrounds) varied according to educators’ individual moral frameworks (i.e., multicultural and colorblind diversity ideologies) and the contextual moral frameworks they encountered among their administrators (i.e., support for educational equity work) and local communities (i.e., DEI sentiment). When their communities were permissive of DEI, teachers who strongly endorsed multiculturalism implemented CRPs frequently, regardless of their administrators’ support for equity work. In DEI-opposed communities, however, pro-multiculturalism educators only implemented CRPs frequently when their administrators supported equity work. In contrast, regardless of community-level DEI sentiment, CRP implementation among educators with weaker endorsement of multiculturalism depended upon administrators’ support for equity work. Results suggest that educators with less well-defined individual moral frameworks about diversity rely upon contextual frameworks to determine their practices, while those with more codified moral frameworks rely upon contextual frameworks primarily when their individual moral frameworks conflict with their community’s.
... This finding reinforces Larke (1990) argument that these activities can sometimes hinder rather than promote multicultural understanding. Banks (2015) and Paris and Alim (2014) have called for culturally sustaining pedagogies that emphasise dynamic and evolving cultural practices. Teachers in this study seemed to recognise these concerns, but challenges in creating authentic and contextually rich activities remain widespread, especially in environments lacking deep institutional support. ...
ABSTRACT
This study examines constructivist teacher education’s role in promoting inclusivity within Iraqi primary schools, focusing on private schools in the Iraqi Kurdistan region. The region’s education system, characterised by ethnic, linguistic, and religious diversity, faces challenges such as curriculum rigidity and limited teacher training in culturally responsive pedagogy. Semi-structured interviews with 27 teachers from seven private schools revealed that while teachers value diversity, barriers such as inadequate training, rigid curricula, and weak institutional support hinder inclusivity. Findings suggest that constructivist methods enhance engagement and cultural respect. Teachers emphasised practical strategies like collaborative activities and community involvement to address classroom diversity. Recommendations include reforming teacher education to integrate culturally responsive pedagogy, improving teacher competencies, and aligning policies with inclusive principles. By addressing these barriers, the study highlights pathways to fostering inclusive education and underscores the transformative potential of constructivist approaches in bridging cultural gaps and promoting equity.
... In brief, these frameworks espouse the importance of understanding students as individuals, learning about diverse cultures, making curriculum relevant, disrupting inequitable power structures, and valuing students' and families' background knowledge and prior experiences. Paris and Alim's (2014) work on culturally sustaining pedagogy is the most recent extension of these frameworks and emphasizes sustaining the cultures of students while also maintaining a critical stance on them as well. McDonald (2008) applied the notion of social justice to teacher education specifically: ...
... Students may identify with and bring the practices of various cultural affiliations; for example, of youth culture, of their home community/ies, of extracurricular communities (e.g., sports, clubs), of ethnic/racial communities, etc. Depending on their prior school experiences or their own families and communities, they may have varying degrees of trust in the field of science and may have varying levels of connections with science in their everyday lives. When teachers engage students in formative assessment, it can serve as an opportunity for students to bring their ways of interacting and acting, as well as their identities and cultural and linguistic resources, as they show what they know and can do (e.g., Khisty & Chval, 2002;Paris & Alim, 2014). Inviting these identities and personal histories into the classroom can influence students' perceptions of who gets to be competent in science and whose answers and ideas matter. ...
... Related to theories of learning and cognition, there is an important history and context behind the development and theory of culturally responsive education and other associated concepts (e.g., culturally relevant education, culturally sustaining education), which many of the chapter authors highlight or discuss. We refer interested readers to the following starter readings: Aronson & Laughter, 2016;Gay, 2000;Ladson-Billings, 2014;Paris, 2012;and Paris & Alim, 2014. ...
... In this way, sociocultural perspectives in learning place culture as central piece in knowledge construction, highlighting the locality of such processes [15]. While these approaches have been studied in classrooms where a variety of marginalised identities often collide with, or are oppressed by, the dominant culture [16], I frame this study under the sociocultural and constructionist theories to understand how local culture, which encompasses heritage culture and at the same time is highly dynamic and community oriented (ibid), can influence learning through making of personally relevant artefacts. In this study, local students in a fairly homogeneous learning environment will enact musical practices, unique to them but similar to their local peers. ...
Artificial Intelligence (AI) has increasingly gained attention in recent years, and with it, the need to involve youth in responsible uses of this technology. I propose a method to teach young students about AI, including the necessary knowledge and skills to identify, describe, interact, and create with AI in a responsible manner. Furthermore, I am interested in understanding learning outcomes (cognitive, affective, and behavioural) from a Constructivist perspective using insights from self-reports, observations, and system logs. Particularly, my research aims to engage students in culturally relevant learning integrating music as a cultural signifier. By situating the study in two different socio-cultural contexts, this study aims to characterise the extent to which different local cultures influence learning outcomes when learning about AI. Outcomes of this research aim to illuminate opportunities and challenges for teaching AI in a given cultural context, and whether students' learning outcomes (cognitive, affective, and behavioural) are influenced by culturally relevant curriculum.
... A study by Martell (2018) (Paris & Alim, 2014, as cited in Martell, 2018. ...
Abstract: This study explored the challenges and benefits teachers face in implementing culturally responsive teaching, multicultural education, and global education and their impact on student learning, community integration, and sense of belonging. Through qualitative narrative research, I investigated how high school educators could create inclusive classroom environments. Four high school teachers from a suburban high school in Oregon, aged 21 or older, participated in semi-structured interviews focused on culturally responsive teaching, multicultural education, and global education. The research aimed to uncover high school teachers’ experiences across different career stages, offering insights to support educators and inform policy and teacher preparation programs, as well as potentially refining training for diverse classrooms. Thematic analysis provided understanding of diversity navigation skills, stressing the need for explicit training in global education. Narratives highlighted dedication to improving teaching practices, valuing diversity, and acknowledging challenges in achieving cultural inclusivity. The study suggested continuous learning and effective training to foster inclusive, diverse, and respectful educational environments. Teachers showed increased awareness and commitment to creating inclusive learning environments through CRT training and integrating multicultural and global education into their practices. Challenges included the need for targeted training and addressing gaps in cultural responsiveness. The study
emphasized recognizing and valuing diversity, underlining the importance of continuous learning and professional development to establish a positive and inclusive school atmosphere.
Keywords: culturally responsive teaching, multicultural education, global education,
cultural competence, reflecting, inclusive environments
... For example, critical pedagogies including culturally relevant education (Ladson-Billings 1995, 2014 and culturally sustaining pedagogies (Paris andAlim 2014, 2017) emphasise the importance of teachers who demonstrate care for their students. Such care involves honouring the dynamic cultural practices of students, families, and communities (Paris and Alim 2014). These approaches acknowledge the social, political, racial, and economic context in which teachers and students live and work, seeking to develop students' sociopolitical consciousness to support action-taking towards social change (Ladson-Billings 2002). ...
... As Indigenous peoples, we understand that all people have different roles, and a different way of looking at the problems in their own communities (Salish Kootenai College Tribal History Project, 2008; L. Smith, 1999). The point where it is least actualized is in the youth especially in their unique insights into innovation, work ethic, and disposition (Irizarry, 2011;McCarty & Lee, 2014;Paris, 2012;Paris & Alim, 2014). This is something that can provide new ways to approach the current situations within Indigenous Communities and innovative solutions to them. ...
The paper examines how settler colonial myths perpetuate systemic inequities in the education of Native students in Southern Utah. It critiques the “two‐worlds” narrative used to justify marginalization and explores how Native parents use sovereign assertions to challenge these injustices. The authors integrate the metaphor of the frontier fort to analyze colonial logic, highlighting acts of resistance and the struggle for educational sovereignty.
In this piece, the author engages in dialogue with the preceding article, “A Collision of Beliefs: Teacher Education in the Time of Trump,” by Abby Boehm-Turner, to reflect on the importance of criticality and liberatory practices.
In this study, we designed a classroom-based assessment tool for multilingual learners (MLs) to better support and measure their reading skills and multiliteracies. This tool leverages formative assessment and socioculturally responsive assessment principles to enable personalized learning. In collaboration with teachers of MLs, we established a set of specific design features to meet the needs of MLs and created a prototype assessment tool. These design features included leveled assessment forms, multilingual and linguistic supports, and different levels of scaffolding tasks. The prototype assessment tool also contained a feedback report and self-assessments. Then, to examine the use of the design features and the tool’s overall utility, a small-scale usability study was conducted with four teachers and their ML students (N = 101). Both quantitative (e.g. assessment scores, clickstream logs) and qualitative (e.g. observations, interviews) data were analyzed. The results indicate that teachers utilized the leveled forms within their mixed-level classes of MLs and students used the assessment features as needed. The students also reported gaining new knowledge while engaging with the assessment and its various linguistic supports. This study demonstrates a way to design an assessment that allows for flexibility considering the unique characteristics and needs of MLs.
Challenges related to gifted education in rural schools have been well-documented and include limited curricular opportunities and resources; inequitable gifted identification processes; the pervasive exclusion of students of color, multilingual learners (MLs), economically disadvantaged students, and students with disabilities in gifted programming; and a lack of gifted education resource teachers in rural schools. MLs are the fastest growing population of K-12 students in the United States, yet they remain proportionately less represented in gifted and talented programs than both students traditionally identified for gifted education as well as those from other underserved populations. Rural MLs are even less likely to be identified for gifted services and often face additional barriers even when referred for gifted programming by a teacher. This article includes an overview of the challenges and innovative responses to barriers for rural MLs in gifted programs, focusing especially on rural Latine multilingual populations.
In this article, we address the challenges that may arise when students who have experienced Universal Design for Learning (UDL) must navigate ableist music contexts. We position the band/orchestra/choir paradigm as a facet of an ableist world and argue that teachers using UDL in the classroom will also need to prepare students to navigate ableist spaces, while simultaneously working toward creating an inclusive music educational landscape. Ultimately, we explore what it means to implement UDL within the larger context of an ableist music education, general education, and global world.
Purpose
This study used data from a longitudinal case study of professional learning sessions that were held between January 2021 and May 2022 for Afro-Caribbean teachers who were newly hired to teach in urban schools within the state of Georgia. While facilitating the learning sessions, HB 1084 was introduced, effectively censoring language related to diversity, equity and inclusion. The purpose of this study was to examine ways that the development of teachers’ socio-political consciousness (SPC) challenged antiblackness in education despite an overarching context where discussions of racism and other social justice issues were censored through the passage of divisive concepts legislation.
Design/methodology/approach
Case study methodology was used in this study. Data collected and analyzed for the study were obtained from the two sessions of the professional development impacted by divisive concepts legislation. Data included anonymous participant evaluations from approximately 60 Afro-Caribbean teachers, curricula from the learning sessions, instructor reflections and debriefing notes from instructor meetings. Themes from the data relevant to SPC, antiblackness and social justice education are highlighted in this article.
Findings
Instructional strategies emphasizing urban learners’ funds of knowledge and teachers’ critical and higher order thinking supported teachers’ development of SPC, though most teachers’ demonstrated emergent rather than advanced levels of SPC. For some teachers, inquiry-based learning activities increased motivation to challenge race-based and other educational inequities.
Practical implications
This article shares strategies that teacher educators working under divisive concepts legislation can use to continue promoting antiracism and social justice in education.
Originality/value
This study holds implications for educators who are forced to teach for social justice within challenging educational contexts. By discussing the pedagogical practices we used to encourage teachers’ development of SPC and their grounding in asset-based and inquiry-driven instructional practices, we offer strategies that social-justice oriented teacher educators can implement while adhering to the letter (though not the spirit) of divisive concepts legislation.
This paper examines how youth enacted culturally sustaining pedagogies in their interactions with peers as participants in a multi-year, community-based participatory literacy initiative in a subsidized housing community. Data include transcripts from 53 weekly Zoom sessions held with youth participants in The Youth Voices Project from March 2020 through June 2021, as youth navigated the multiple crises of the COVID-19 pandemic, systemic racism, and racial violence. Findings provide illustrative examples of youths’ culturally sustaining peer interactions as they shared from their identities and cultures, sought to make sense of current events unfolding around them, and envisioned more just social futures.
Classrooms with multilingual students are rich spaces for enacting linguistically sustaining practices that encourage students to use all their language resources. When teachers have some knowledge of their students' home languages, they can facilitate making connections across languages which strengthens students' language development. In this article, we provide a description of key ideas and practices that teachers of multilingual students need to know, so they can draw on the linguistic resources of their students. While there are many factors that contribute to the literacy development of multilingual students, we focus on the linguistic features (phonology, morphology, syntax, and semantics) of students' home languages and English. We share examples in multiple languages of how teachers can create linguistically sustaining practices in their classroom.
The purpose of this literature review was to broadly investigate ways music educators have implemented culturally sustaining pedagogy. Using systematic searches in educational databases, I analyzed 16 studies published between 2018 and 2024 that met the inclusion criteria of implementing culturally sustaining pedagogy in music education settings. The literature is organized by the three core tenets of culturally sustaining pedagogy: funds of knowledge, decolonization, and critical reflexivity. Findings reveal that meaningful implementation of culturally sustaining pedagogy requires a fundamental transformation of music education, moving beyond diverse repertoire selection to encompass students’ cultural knowledge, decolonial practices, and educators’ critical self-reflection.
In this paper, we argue that to advance the vision of Brown v. Board of Education for equitable, integrated schools, teacher educators must reimagine their work and prioritize school/university/community partnerships within explicitly anti-racist frameworks to attract more teachers of Color, prepare all program candidates as educators for equity, and help partner schools become more equity-focused. We then discuss how we used lessons from the work of other teacher educators to inform and develop an Urban Social Justice Teacher Preparation Program, emphasizing key structural changes to strengthen and instantiate school/university/community partnerships and curricula built on an anti-racist framework.
A growing literature examines how online learning can incorporate culturally relevant pedagogy (CRP) to provide high-quality, equitable education to all students with a particular focus on validating and integrating the unique needs and experiences of students from minoritized backgrounds and identities. This systematic review qualitatively analyzes how 42 studies suggest the CRP tenets of academic excellence, cultural competence, and critical consciousness can be incorporated into asynchronous, synchronous, or blended learning overall, by grade level, and online learning modality as well as differences between studies conducted before and during COVID-19. This analysis highlights specific strategies for integrating CRP tenets into online learning with innovative examples from research on how to do so. This synthesis emphasizes the need for further research on how online learning can integrate critical consciousness, particularly involving students in social justice work and power sharing with students.
Young children take up literacies that reflect the everyday cultural practices of their families. For families who are newly settled, sustaining family cultural practices may be constrained by dominant cultural norms, especially once children experience education outside their homes. In this article, the early literacies of Aathmiga, an Aotearoa New Zealand-born child, are highlighted in interview conversations with her mother, Vaishnavi, a newly settled immigrant from Sri Lanka. Aathmiga (2 years, 5 months old at the beginning of the study) and Vaishnavi participated in a community playgroup in Auckland that was the site of a year-long multilingual qualitative study of the everyday cultural practices of newly settled families and how these shaped children's early literacies. Vaishnavi's reflections on her family's Sri Lankan Tamil Hindu cultural practices highlighted how Aathmiga read images, films, and artefacts, and composed through song, dance, and play, shaping early childhood literacies that spanned multiple modes and digital media. The multilingual approach to the study amplified the centrality of the Tamil language in the family’s cultural practices and in Aathmiga's early literacies, demonstrating the critical importance of expanding school-sanctioned definitions of literacy to understand what young children know.
In California, multilingual (ML) teachers seeking Bilingual Authorization or ongoing professional development must confront the field's sedimentary tensions. Cultivating culturally sustaining approaches to language learning in PreK–12 school communities requires embedding humanizing practices at the core of ML teacher education and professional development. Project MEDALLA (Multilingual Educator Development Advancing Language Learning Achievement/Activism) is based at a Hispanic‐Serving Institution in Los Angeles. This article delineates MEDALLA's unique approach to bilingual teacher education, which fosters biliteracy and critical family–school relations while generating networks of educators committed to transformation. Informed by critical frameworks that unabashedly commit to sustaining students' and families' identities/knowledge and to thwarting oppressive ideologies, we describe how MEDALLA provides pathways to Bilingual Authorization and structured professional development for pre‐ and in‐service teachers of color. The project's innovative methods include conducting grant activities in Spanish (the partner language), integrating critical bilingual family literacy, developing a year‐long Plurilingüe Teacher Fellowship for mentor teachers, creating a holistic student teaching model, and strengthening partnerships. We believe that Project MEDALLA provides a model for supporting teachers' critical practices that advance students' and families' language and academic goals while building solidarity.
Background or Context
Culturally responsive instruction (CRI) has garnered significant attention in local and state policy in recent years amid politicization of what is taught in schools, and the scholarly field is increasingly focused on how to develop culturally responsive schools and systems , not just culturally responsive teachers. As the field considers how to support teachers to take up culturally responsive practices, there is a need to understand practicing teachers’ current understandings and perceptions of CRI and their school and sociopolitical environments.
Purpose, Objective, Research Question, or Focus of Study
I examine how practicing teachers understand and describe CRI and their perceptions of the aspects of their school and social contexts that may support CRI. Specifically, I ask: (1) What are practicing teachers’ conceptions of CRI? (2) What role do practicing teachers perceive their schools and the broader sociopolitical environment to have in supporting or hindering their efforts to engage in CRI, and how are these perspectives related to their conceptions of CRI?
Research Design
This qualitative interview study draws on 22 interviews with teachers across five districts engaging in professional learning initiatives. Through coding, memoing, and use of analytic matrices, I conducted thematic analysis to understand teachers’ conceptions of and beliefs related to CRI, as well their perceptions of the ways their school and the broader social context influence their efforts to engage in CRI.
Conclusions or Recommendations
I find that teachers’ conceptions of CRI and perceptions of their school and sociopolitical contexts were mutually reinforcing: teachers largely called attention to aspects of their contexts that aligned with and reinforced their conceptions of CRI. Teachers with more robust conceptions of CRI drew attention to dynamic school characteristics like a culture of critical reflection as helpful in promoting CRI, whereas teachers with less developed conceptions of CRI emphasized a set of static school factors that reflected a superficial treatment of cultural responsiveness. This study speaks to the need to center teachers’ meaning-making when supporting their development of CRI and to move toward more ecological perspectives for understanding and developing culturally responsive and justice-oriented systems.
This paper explores a family literacies approach that is being co-constructed in a critical participatory action research project. The project is situated in two culturally and linguistically diverse early childhood settings where the researchers are collaborating with educators and with children and families who have recently arrived in Australia and are learning English as an additional language. In a quest to support and sustain children’s language, literacy, and cultural practices in their home/community languages and in English, we have focused on co-creating multilingual books with the children and their families that are in their languages and about their worlds. This paper examines the affordances and complexities of dialogically co-creating these books for supporting culturally and linguistically sustaining practices in diverse early childhood settings.
Migration stories are at the heart of how many immigrant-background Heritage Language Learners (HLLs) construct a sense of home, community, and identity across spatiotemporal scales. Nevertheless, narratives containing difficult knowledge (e.g., about war) are generally seen as threats to, rather than as assets in language learning and in education more broadly, and as such, are rarely drawn on in classrooms. In this paper I analyse excerpts from a group interview that I conducted with four grade-four girls during a year-long ethnographic case study. In particular, I examine how we all used various linguistic and paralingiustic resources to construct play frames . The play frames created a lower-stakes space in which to navigate the emotionally complex cultural memories that my interview questions about origins and migration prompted. The findings have implications for how language teachers listen to and engage with their HLLs’ funds of difficult knowledge.
This qualitative case study examines the implementation of humanizing pedagogies in 18 English language arts classrooms. Using semi-structured interviews and observations, we investigated how ELA teachers navigated policy mandates and a compliance culture while enacting reflexive, responsive, and student-centered instruction. As a problem of practice, our findings highlight neoliberal and new managerial barriers to humanizing pedagogy, underscoring the significance of a whole-child approach at all levels of the education system, particularly in contexts where standardized assessments dominate concepts of educational equity and excellence.
Purpose: Using relationality and relational accountability as both a conceptual and methodological framework, this study explored the leadership practices of educational leaders in a community that a Wampanoag Tribe has called home for 12,000 plus years. It asked if and how leaders were exercising relationality and relational accountability in their engagement practices with Wampanoag and other Indigenous families and community members. Research Methods: Drawing from an exploratory case study that included 30 participants, 10 months of participant observation, 45 semi-structured conversations and interviews, and two talking circles, this article shares findings from observations, conversations, and interviews with six school and district leaders and five Indigenous parents and community leaders. Wilson's (2008) Intuitive logic and Braun's and Clarke's (2006) thematic analysis were used to identify the results that are presented in this article. Findings: Town and school history have been major barriers to building trusting and accountable relationships with Wampanoag families. Leaders nonetheless hoped to build relationships by creating opportunities for families to engage for what they called “community purposes” and through “open” and “reciprocal” communication. A newly formed Tribe-District Partnership held the most promise for building trusting and accountable relationships with Tribal members. Implications of Research and Practice: Relationality and relational accountability are powerful Indigenous protocols with the potential of disrupting colonial leadership practices that have perpetuated legacies of Indigenous erasure. Leadership towards relationality and relational accountability positions educational leaders to support Indigenous communities in their efforts to revitalize and sustain what legacies of colonization and colonial schools have disrupted.
Higher education music education programmes that prioritize Eurocentric perspectives related to the western classical canon may limit future music educators’ ability to connect students’ in-school and out-of-school music experiences. Growing interest in diverse and inclusive approaches to music education has led to increased attention on the inclusion of popular music pedagogy in music teacher education. Drawing on culturally responsive pedagogies as a theoretical framework, in this review of literature, I examined research related to popular music pedagogy in music teacher education. Researchers suggest that incorporating popular music in music classrooms may connect students’ in-school and out-of-school music experiences, resulting in greater student engagement and promoting lifelong musical involvement. Based on significant findings in this research, music educators might consider reimagining music teacher education programmes to reflect the changing landscape of music education and prepare future music educators with the skills necessary to acknowledge and value the diverse musical experiences and cultural contexts of students.
In this article, Teresa L. McCarty and Tiffany S. Lee present critical culturally sustaining/ revitalizing pedagogy as a necessary concept to understand and guide educational practices for Native American learners. Premising their discussion on the fundamental role of tribal sovereignty in Native American schooling, the authors underscore and extend lessons from Indigenous culturally based, culturally relevant, and culturally responsive schooling. Drawing on Paris's (2012) and Paris and Alim's (2014) notion of culturally sustaining pedagogy (CSP), McCarty and Lee argue that given the current linguistic, cultural, and educational realities of Native American communities, CSP in these settings must also be understood as culturally revitalizing pedagogy. Using two ethnographic cases as their foundation, they explore what culturally sustaining/revitalizing pedagogy (CSRP) looks like in these settings and consider its possibilities, tensions, and constraints. They highlight the ways in which implementing CSRP necessitates an "inward gaze" (Paris & Alim, 2014), whereby colonizing influences are confronted as a crucial component of language and culture reclamation. Based on this analysis, they advocate for community-based educational accountability that is rooted in Indigenous education sovereignty.
In this article, the author explores the intersection between race/ethnicity and caring in the educational experiences of middle school Puerto Rican girls. Critical race theory and Latino/Latina critical theory are used as data analysis frameworks because of their emphasis on the roles of race/ethnicity and racism in shaping the circumstances of individuals and institutions. The author calls for a color(full) critical care praxis that is grounded in a historical understanding of students' lives; translates race-conscious ideological and political orientations into pedagogical approaches that benefit Latino/a students; uses caring counternarratives to provide more intimate, caring connections between teachers and the Latino communities where they work; and pays attention to caring at both the individual and institutional levels.
This essay argues for a paradigm shift in what counts as learning and literacy education for youth. Two related constructs are emphasized: collective Third Space and sociocritical literacy. The construct of a collective Third Space builds on an existing body of research and can be viewed as a particular kind of zone of proximal development. The perspective taken here challenges some current definitions of the zone of proximal development. A sociocritical literacy historicizes everyday and institutional literacy practices and texts and reframes them as powerful tools oriented toward critical social thought. The theoretical constructs described in this article derive from an empirical case study of the Migrant Student Leadership Institute (MSLI) at the University of California, Los Angeles. Within the learning ecology of the MSLI, a collective Third Space is interactionally constituted, in which traditional conceptions of academic literacy and instruction for students from nondominant communities are contested and replaced with forms of literacy that privilege and are contingent upon students' sociohistorical lives, both proximally and distally. Within the MSLI, hybrid language practices; the conscious use of social theory, play, and imagination; and historicizing literacy practices link the past, the present, and an imagined future.
[Note: The author discusses the research presented in this article in a podcast presented by the “Voice of Literacy”: http:www.voiceofliteracy.orgposts28304 ].
本文认为有需要转换一个新的思维典模，去看清楚青年所学习的，与所接受的读写教育，什么是最重要。本文着重两个相关的建构: 集体性第三空间与会批判式的读写能力。集体性第三空间这个建构，是从文献记载的研究中建立而成，它可以视作为一种特殊的最近发展区。这观点质疑一些最近发展区的流行定义。社会批判式的读写能力这个建构，把日常与制度上的读写惯例与篇章历史化，并给予新的框架作为指导批判性社会思想的总方针。本文所描述的理论建构是从一个洛杉矶加州大学移民学生领导能力协会(MSLI)的经验个案推究得出的。在这个移民学生领导能力协会的学习生态里，一个集体性第三空间因互动而产生。在这个集体性第三空间里，对学术性读写能力的传统看法，以及为弱势社群学生所提供的教学，均受质疑。取而代之是多样读写能力的看法。这些多样读写能力是因学生不同的實際生活情況的需要而有有选择性的差异，而这些實際生活情況是与学生的远距离与近距离的社會歷史息息相关。在这个移民学生领导能力协会里，混合的语言惯例、社會理論的自覺运用、 玩耍、想像、以及把读写惯例历史化的做法等都与过去、现在、和想象的将来连接起来。
[Podcast: http:www.voiceofliteracy.orgposts28304 ].
Cet essai fait état d'un changement de paradigme relatif à ce qui est important en termes d'apprentissage et d'enseignement pour les jeunes. L'accent est mis sur deux concepts liés l'un à l'autre: le Troisième Espace collectif et le lettrisme sociocritique. Le concept de Troisième Espace collectif repose sur un corpus de recherche existant et peut être considéré comme une sorte de zone de prochain développement. La perspective adoptée ici met en question certaines définitions habituelles de la zone de prochain développement. Un lettrisme sociocritique historicise le quotidien, les pratiques de lettrisme institutionnelles et les écrits, et les restructure en tant que puissants outils orientés vers une pensée sociale et critique. Les concepts théoriques présentés dans cet essai sont issus d'une étude de cas empirique de l'« Institut de Direction des Etudiants Immigrants » (Migrant Student Leadership Institute ‐ MSLI) de l'université de Californie à Los Angeles. Au sein de l'écologie de l'apprentissage de cet institut un Troisième Espace collectif s'est constitué de façon interactive, dans lequel les conceptions traditionnelles du lettrisme académique et de l'instruction destinée aux étudiants des communautés non dominantes ont été contestées et remplacées par des formes de lettrisme qui privilégient et sont contingentes à la vie socio historique des étudiants, aussi bien proche que lointaine. Au sein de l'Institut, des pratiques hybrides de langage, l'utilisation délibérée de la théorie sociale, le jeu et l'imaginaire, et l'historicisation des pratiques de lettrisme font le lien entre le passé, le présent et le futur imaginé.
[Podcast: http:www.voiceofliteracy.orgposts28304 ].
يقدم هذا المقال حججاً لتحويل نموذجي في ما يُعتبَر تعلم وتعليم القراءة والكتابة للشباب. ونذكر منظورين مترابطين: المكان الثالث الجمعي والقراءة والكتابة في النظرية الاجتماعية النقدية. يبني منظور المكان الثالث الجمعي على أعمال بحثية قائمة ومن المستطاع أن يُعتبَر نوعاً خاصاً من منطقة النمو القريب المدى. يتحدى الموقف المأخوذ ها هنا بعض التعريفات الحديثة لمنطقة النمو القريب المدى. تتأرخ معرفة القراءة والكتابة الاجتماعية النقدية ممارسات يومية ومعرفة القراءة والكتابة المعهدية ونصوصها ويعيد إطارها كأدوات قوية تتوجه إلى تفكير اجتماعي نقدي. اشتقت المفاهيم النظرية الموصوفة في هذا المقال من حالة دراسة ميدانية لمعهد قيادة طلاب المهاجرين بحامعة كاليفورنيا في لوس أنجليس. ومن ضمن البيئة التعلمية لدى المعهد، يتكون المكان الثالث تفاعلياً بحيث المفاهيم التقليدية لمعرفة القراءة والكتابة التعلمية والتعليمية للطلاب من مجتمعات أقلية متحدية وبالتالي مستبدلة بأشكال معرفة القراءة والكتابة التي تميز وتعتمد على حياة الطلبة الاجتماعية التاريخية من قريب وبعيد. وفي المعهد، تربط ممارسات اللغة الهجينية، واستخدام النظرية الاجتماعية عن عمد في اللعب والتخيل، وتأرخ ممارسات معرفة القراءة والكتابة إلى الماضي والحاضر والمستقبل المتخيل.
[Podcast: http:www.voiceofliteracy.orgposts28304 ].
В данном эссе приводятся доводы в пользу изменения парадигмы, используемой при обучении молодежи и становлении грамотности среди молодых людей. Основное внимание уделяется двум взаимосвязанным категориям: коллективному третьему пространству и социокритической грамотности. Само понятие коллективного третьего пространства основано на существующих исследованиях и может рассматриваться как один из типов зоны ближайшего развития. Предложенная в статье точка зрения на зону ближайшего развития коренным образом отличается от современных представлений об этом явлении. Социокритическая грамотность рассматривает практику и тексты, существующие в рамках бытовой и институциональной грамотности, как исторические явления, а затем создает из них мощные инструменты, ориентированные на развитие критической общественной мысли. Теоретические конструкты, описанные в данном эссе, берут свое начало в эмпирическом социологическом исследовании, проведенном Институтом лидерства студентов‐иммигрантов (MSLI) Калифорнийского университета Лос‐Анджелеса. В соответствии с практикуемыми в MSLI подходами к обучению, коллективное третье пространство формируется в интерактивном взаимодействии, когда ломаются традиционные концепции академической грамотности и обучения студентов из недоминантных сообществ, и им предлагаются формы грамотности, которые обеспечивают им привилегии и всецело – и в зоне ближайшего, и в зоне отдаленного развития – зависят от социоисторических параметров жизни студентов. На территории MSLI практикуется смешение языков, сознательное использование социальной теории, игры, полета фантазии и исторического подхода к развитию грамотности, что позволяет связать прошлое, настоящее и предполагаемое будущее.
[Podcast: http:www.voiceofliteracy.orgposts28304 ].
Este ensayo aboga por un cambio en el paradigma sobre lo que se considera enseñanza y educación de la cultura escrita en los jóvenes. Se enfatizan dos constructos relacionados: el Tercer Espacio colectivo y la cultura escrita sociocrítica. El constructor del Tercer Espacio colectivo se basa en una fuente existente de investigación y puede ser considerado como una zona de desarrollo proximal. El punto de vista que se aboga en este ensayo pone en tela de juicio algunas de las definiciones corrientes de la zona de desarrollo proximal. La cultura escrita sociocrítica interpreta desde una perspectiva histórica los textos y las prácticas de alfabetización institucionales y rutinarias, y los vuelve a enmarcar como instrumentos poderosos orientados al pensamiento social crítico. Los constructos teóricos descritos en este ensayo proceden del estudio empírico de un caso del Instituto de Liderazgo de Estudiantes Migratorios (MSLI) en la Universidad de California, Los ángeles. Dentro de la ecología de aprendizaje del MSLI, se constituye de forma recíproca un Espacio Tercero en el cual los conceptos tradicionales de instrucción y alfabetización académica para los estudiantes de comunidades no predominantes son cuestionadas y remplazadas con formas de alfabetización que privilegian y dependen de las vidas sociohistóricas, tanto cercanas como lejanas, de los estudiantes. Dentro del MSLI, prácticas híbridas de lengua, el uso conciente de teoría social, el juego y la imaginación, y la historización de prácticas de alfabetización enlazan el pasado, el presente y el futuro imaginado.
[Podcast: http:www.voiceofliteracy.orgposts28304 ].
This article examines a Korean American comedian’s use of
Mock Asian
and the ideologies that legitimate this racializing style. These ideologies of legitimacy depend on assumptions about the relationship between communities, the authentication of a speaker’s community membership, and the nature of the interpretive frame that has been “keyed”. Specifically, her Mock Asian depends on and, to some extent, reproduces particular ideological links between race, nation, and language despite the apparent process of ideological subversion. Yet her use of stereotypical Asian speech is not a straightforward instance of racial crossing, given that she is ‘Asian’ according to most racial ideologies in the U.S. Consequently, while her use of Mock Asian may necessarily reproduce mainstream American racializing discourses about Asians, she is able to simultaneously decontextualize and deconstruct these very discourses. This article suggests that it is her successful authentication as an Asian American comedian, particularly one who is critical of Asian marginalization in the U.S., that legitimizes her use of Mock Asian and that yields an interpretation of her practices primarily as a critique of racist mainstream ideologies.
In this article, Paris explores the deep linguistic and cultural ways in which youth in a multiethnic urban high school employ linguistic features of African American Language (AAL) across ethnic lines. The author also discusses how knowledge about the use of AAL in multiethnic contexts might be applied to language and literacy education and how such linguistic and cultural sharing can hell) us forge interethnic understanding in our changing urban schools. The article not only fosters an understanding of how AAL works in such multiethnic urban schools, but also sheds light on opportunities for a pedagogy of pluralism-a stance toward teaching both within and across differences.
THIS STUDY investigated the implications of signifying, a form of social discourse in the African-American community, as a scaffold for teaching skills in literary interpretation. This investigation is related to the larger question of the efficacy of culturally sensitive instruction. The major premise on which the hypotheses of this study are based is the proposal that African American adolescents who are skilled in signifying use certain strategies to process signifying dialogue. These strategies are comparable to those that expert readers use in order to construct inferences about figurative passages in narrative texts. In order to apply this premise, an instructional unit was designed aimed at helping students bring to a conscious level the strategies it is presumed they use tacitly in social discourse. This approach is offered as a model of cognitive apprenticing based on cultural foundations. Analyses are presented of how the cultural practice links to heuristic strategies that experts use in a specific domain, as well as how instructors modeled, coached, and scaffolded students.
Drawing from data collected through classroom observations and in-depth interviews, this article describes and analyzes practices identified as culturally responsive by Latinos students in an urban, multiethnic/racial context. The findings suggest that culturally responsive pedagogy must be more broadly conceptualized to address the cultural identities of students who have complex identities because of their experiences with peers of many varied identities, those whose urban roots have resulted in hybrid identities, and those who are multiethnic/multiracial. Based on these findings, the article forwards the concept of “cultural connectedness” as a framework for practicing a non-essentializing, dynamic approach to culturally responsive pedagogy that acknowledges the hybrid nature of culture and identity.
This article shows how participants in freestyle rap battles coproduce and contest hip hop as a black space. Through discourse analysis of long-term ethnographic fieldwork at an open mic venue in Los Angeles, we show how black normativity is co-constructed and sometimes challenged by non-black emcees and audience members. Specifically, we examine videotaped data of verbal artistic duels between a black and a Latino emcee, analyzing instances in which the black emcee draws on stereotypes of Mexicans to racialize the Latino emcee. We show how the Latino emcee sometimes participates in his own racialization, while, in other instances, he opposes this process with the support of the audience. This multiparty coproduction and contestation of black normativity highlights the fact that the normative status of particular social identities across sociocultural contexts cannot be seen as given, but rather, as constantly challenged and maintained by invested actors.
This introduction to the special issue, ‘Complicating Race: Articulating Race Across Multiple Social Dimensions’, situates the collection of articles with respect to the wider body of sociolinguistic and linguistic anthropological work on race in US contexts. The articles not only explode the myth of the ‘postracial’, but also seek to recast the relationship between language and race by demonstrating how race is inextricably bound with multiple, intersecting social dimensions and power relations.
The national demographic transformation that has become more evident in the last decade was easily foreseen at least 10 years ago. Our future student growth is as predictable: In a mere 35 years, White students will be a minority in every category of public education as we know it today, and non-English-proficient students will grow significantly. Unfortunately, these emerging majority ethnic and racial background student's continue to be λat risk" in today's social institutions.
Discusses the 13 papers in this special issue on American Indian and Alaska Native language education and literacy, the object of which is to critically examine the relationship of pedagogical change to larger sociopolitical and cultural processes affecting native language, bilingual, and bicultural programs. (three references) (MDM)
Summarizes 4 projects that attempt to make use of cultural resources for instruction, each in a unique way. The article begins with work conducted with Latino and African-American households and classrooms and defines the current perspective of funds of knowledge. The teacher's research on household dynamics is emphasized. Research is then examined on work with Haitian children in the Boston area and their use of collaborative inquiry in the teaching and learning of science. Information is also presented in the forming of research teams with Puerto Rican and African-American students in New York City. The article concludes with research on the Navajo children in Arizona that challenges the stereotypical notion of Native American children as passive, noninquisitive learners. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This article shows how emcees create local meanings of race and ethnicity in freestyle rap battles. We demonstrate how performers attach new social meanings to race and ethnicity in verbal duels, even as they also reproduce normative meanings around gender and sexuality. Further, we suggest that the construction of local, alternative meanings around race and ethnicity might actually help support dominant racial hierarchies by relegating “blackness” suitable for only a limited set of domains. Despite the enduring nature of these broader racial hierarchies, we conclude that performances are activities in which individuals contest and negotiate the social meanings of identities. [performance, style, race/ethnicity, verbal duels, freestyle rap]
Rethinking Schools Blog
- Acosta
Expanding linguistic repertoires: An ethnography of Black and Latina/o youth communication in urban English language arts classrooms. Unpublished doctoral dissertation
- D C Martínez
Tucson revives Mexican-American studies program
- T Robbins
Banning critical teaching in Arizona: A letter from Curtis
- C Acosta
Culturally responsive education: A discussion of LAU remedies II. Prepared for the U.S. Department of Health, Education, and Welfare
- C Cazden
- E Leggett
From an interview on Charlie Rose
- T Morrison
Census shows continued change in America's racial makeup. National Public Radio
- H L Wang
The Platform: Liberatory teaching, community organizing, and sustainability in the inner-city community of Los Angeles Chinatown. Unpublished doctoral dissertation
- B Chang
Arizona Daily Star. State gives its official approval to TUSD's culturally relevant classes
- A Huicochea
Children v. Ann Arbor School Dist., 473 F
- Mlk Elementary
- Sch
A long struggle for equality in schools
- A Santos