This documentary analysis study critically examines representations of a multicultural perspective in selected Ontario elementary school visual arts curriculum and support documents. The study focuses on five documents that were published between 1985 and 1998, a period that coincides with important curricular changes in art education. This period was also significant with regards to developments that occurred in this province relating to multicultural education. To complete this analysis, references to race, ethnicity and culture were examined in order to identify ways in which they were being utilized in the documents. Furthermore, these references were analyzed from the perspective of critical multiculturalism to determine how multicultural education was being represented in the resources. I argue that while certain efforts were made to include a multicultural perspective in art education during this time period, these were for the most part inadequate in that they tend to present information out of context, fail to include diverse perspectives, overemphasize certain groups to the detriment of others, and perpetuate false information and stereotypes. I also contend that these deficiencies in art education are closely related to the political context that influenced the role and place of art education within the educational system.

Cette thèse étudie le développement de l'enseignement secondaire bilingue en Ontario entre 1910 et 1968. Elle analyse les efforts deployés par les dirigeants francophones pour créer des écoles secondaires offrant un enseignement bilingue adapte aux besoins des francophones et ce, dès la création de l'Association canadienne-française d'éducation d'Ontario (ACFEO) en 1910. Entre 1927 et 1968, les dirigeants francophones sont divisés quant à la stratégie à adopter pour développer une école secondaire pouvant sauvegarder la langue française et la foi catholique. Les dirigeants catholiques francophones veulent obtenir le droit a l'école secondaire bilingue confessionnelle, ce que refusera toujours l'État. Mais la création d'un cours de français avancé en 1927, nécessaire pour former des candidats à la nouvelle École normale de l'Université d'Ottawa, crée une concurrence entre les High Schools "bilingues" publics et les institutions d'enseignement secondaire bilingue catholiques privées. De son côté, l'ACFEO cherche à développer un modèle permettant aux écoles primaires bilingues publiques catholiques, dites "séparées", de rattacher des 9e et 10e années (5 e Cours) et créer des 11e et 12 e années (6e Cours) privées pour garder les élèves francophones dans le réseau scolaire catholique. Cependant, plusieurs dirigeants francophones font la promotion des écoles secondaires publiques. À partir des années quarante, ils soutiennent que les francophones ne peuvent soutenir une expansion du réseau d'écoles secondaires catholiques et soulignent l'urgence de créer une élite économique. L'attrait pour l'école secondaire publique s'accroît dans l'après-guerre. Cette popularité soulève des craintes chez les dirigeants catholiques qui constatent une baisse de la foi chez les francophones. Sous la direction de l'ACFEO, ils entament une campagne de création d'écoles secondaires catholiques privées durant les années cinquante. En outre, ils espèrent y développer des vocations enseignantes chez les filles pour les écoles primaires bilingues séparées. Alors que le réseau catholique privé s'écroule financièrement durant les années soixante, l'ACFEO obtient du gouvernement ontarien la création d'un réseau d'écoles secondaires publiques de langue française en 1968. La thèse souligne le rôle important joué par les, enseignants francophones dans le développement des écoles secondaires bilingues; les hommes laïcs profitent du développement des écoles secondaires publiques; les femmes se retrouvent plutôt au sein des communautés religieuses dans les écoles secondaires catholiques privées. La pénurie en enseignants francophones qualifiés caractérise le développement du cours secondaire bilingue ontarien. Enfin, entre 1927 et 1968, il y a uniformisation de la formation des enseignants et des programmes d'études des institutions catholiques privées et des écoles secondaires publiques.

This research study examines second language learning and identity construction through a hybrid design of case study and autoethnography. It argues for an elaborated understanding of the way that second language learners of English participate in the learning process in multiple contexts, in multiple discourses. From this perspective it considers the interdependence of language and identity in order to understand the experiences and difficulties of many second language learners. This research focuses on the identity struggles of Japanese women learning English as a second language from the perspective of sociocultural theory and critical theory in a postmodern stance. This framework allows me to consider how social identities are created discursively, how our conceptual metaphors function in Japanese and English, and how the process of participating in a new language and a new culture results in our living in neither culture but in hybrid spaces. Using autoethnography, I draw on my experiences as a Japanese woman learning English as a second language to understand what it means for a Japanese woman to be an English language learner as well as how English affects the identities of Japanese women. At the same time, the study also involves additional participants, namely three female Japanese students learning English in a Canadian University in Ontario. This hybrid design allows for a broader understanding of our everyday lives, languages, metaphors, and known and un-known selves as they take shape and transform. Using diary research, interviews and conversational group meetings, I examine how our individual and collective stories emerge. To do this I turn to four different discourse genres; narrative, haiku, metaphor and academic discourse. I choose to write narrative discourse to express our stories poetically. My decision to create was inspired by haiku, a genre that expresses my changing values and never-ending painful transformations. The untranslatable nature of language and this journey of women inspire haiku that emerges in a third space of the said and the unsaid. Finally, I turn to academic discourse to compose the meta-story of what I am doing and why, and to situate my identity and my research in a theoretical framework. The stories from the four of us contribute to a portrait of the tremendous ideological transformations involved in learning a second language. From the language of the research participants, we see how our conceptual system varies across cultures, implying multiple realities. This suggests that to promote cross-cultural understanding, we need to engage deeply with our experiences as they evoke the curriculum as lived.

Dans un contexte de professionnalisation des enseignants, cette recherche examine le processus de construction de la compétence multiculturelle des étudiants-maitres1 en milieu de stage professionnel, en répondant à la question principale suivante: Comment des étudiants-maîtres perçoivent-ils le processus de construction de la compétence multiculturelle en milieu de stage professionnel? À l'instar de Toussaint et Fortier (2001), nous pensons que la compétence multiculturelle devrait occuper une place distincte parmi les autres compétences de l'enseignant. Le cadre de référence de cette étude repose sur une définition opérationnelle de la compétence multiculturelle de l'enseignant adaptée selon Banks (1989) et sur le modèle de compétence professionnelle propose par Le Boterf (2002, 2004). Étude de cas multiples (Yin, 2003) située d'emblée dans une perspective interprétative, la méthodologie observée a utilisé des données de nature qualitative, recueillies auprès de neuf étudiants-maîtres dans une université ontarienne. Des entrevues semi-dirigées ont été menées à plusieurs moments du parcours de formation des participants, soit avant le premier stage en milieu professionnel, après le deuxième ainsi que pendant les deux stages. Présentés sous la forme de portraits individuels, les résultats traitent des parcours de formation professionnalisante de chacun des participants à la recherche, en identifiant les apprentissages perçus et les facteurs qui semblent les avoir influencés. Les caractéristiques personnelles des participants et leurs représentations de l'éducation multiculturelle et du rôle de l'enseignant occupent une place importante dans la description. L'interprétation des résultats a permis de: (1) inscrire l'éducation multiculturelle dans une approche pédagogique différenciée; (2) proposer une définition de la compétence multiculturelle de l'enseignant; (3) préciser son statut parmi les autres compétences de l'enseignant; (4) décrire et analyser le processus de construction de la compétence multiculturelle tel que perçu par les participants et (5) faire émerger un modèle de formation professionnalisante des futurs enseignants, ancré dans le modèle de l'apprentissage expérientiel (Kolb, 1984). 1Le masculin est utilisé dans ce texte à valeur générique, afin d'alléger la lecture.

This is a report of an ethnographic study of a graduate-level Methods course for ESL/Bilingual teachers at the University of Massachusetts, Amherst. The course is organized around task-based, small group, collaborative learning. One of the intriguing aspects of the course is the opportunities it provides for students to learn about Whole Language teaching and collaborative learning both by studying about these topics as part of the course content and by experiencing them as students within the class. This study researched the enactment of collaborative learning by investigating the discourse of one of the course's small groups. My research questions revolved issues of voice--the conditions in which students are both able to speak and to be heard--in the small group. The structure and distribution of voice among group members was a primary research focus. A theoretical framework was developed which allows the concept of voice to be operationalized for purposes of discourse analysis. Voice emerges out of the social interactions of participants engaged in an institutionally situated activity and cannot be reduced solely to the characteristics or performance of an individual (cf. McDermott, 1986). The structure of the group's collaborative dialogue, a set of communal norms operating within the group, and the social context created within the course are investigated through a micro-analysis of the group discourse. The findings reveal a set of norms operating within the small group: active participation, students viewing one another as "resources," and the privileging of members' personal knowledge. These norms, among others, created the social conditions necessary for a truly collaborative dialogue. However, these norms also proved problematic as they fostered a set of communal tensions related to the educational ramifications of muting the instructor's voice and the ways that the discourse structure positioned a Japanese member of the group. Her minimal participation in the group's early meetings, the negotiations which took place to ensure that she would have a voice, and her own revealing views of collaborative dialogue provide rich insights into the complex nature of multicultural, collaborative learning.

Multicultural education focuses on the educational experience of diverse children who attend the nation's public schools. Statistics show that the majority of teachers in American schools are White, middle class women. Previous research has raised the question of whether this population of teachers can be trained to effectively teach students of color, or can utilize strategies that engage non-traditional learners, children of the poor, special needs and linguistic minority students. The purpose of this qualitative study of ten White, middle-class public school teachers was to discover how members of the dominant culture understand the concept of multicultural education, where they learned this interpretation of the concept and how they apply their insights to their pedagogy. The study looked for significant connections between teachers' personal and professional lives, and their understanding of diverse populations. By viewing teachers as people involved in a lifelong process of becoming multicultural, this research looks for insight from classroom teachers themselves. Recent studies demonstrate positive connections when participants are not only involved in the research question, but locate the source of information and interpretation among the teachers themselves. The methodology was phenomenological interviewing: three ninety-minute interviews with each participant. The first interview asked participants to reconstruct their personal background, issues related to diversity as well as events affecting their decision to become a teacher. The second interview focused on the details of curriculum, daily schedule, goals and pedagogy. The third interview included reflections on individual understanding of multicultural education, connecting methodological decisions with diversity in their classrooms. The major finding is that teachers have individual socially-constructed ideas about what multicultural education is, based on both professional and personal exposure to people and perspectives from different cultural backgrounds. Other findings include the importance of experiential education, particularly extended immersion in communities requiring participants adapt to different cultural and linguistic norms. Friendships with people of different cultural backgrounds, and experience standing up to issues of injustice also were important. Community and professional education factors are discussed. The final chapter summarizes participant ideas about support and training teachers in the process of becoming multicultural.

The purpose of this study was to explore and assess creative avenues that challenge racism in urban high schools. A project study was established at one racially and ethnically diverse high school through the development of an anti-racist peer education curriculum model that used perspectives from multicultural education, the arts and media. The school system, with a student population of 25,000, had been experiencing racial problems and welcomed the study. The project study approach was used in order to analyze student responses to creating an anti-racist/multicultural arts and media curriculum. The participants of the project created a problem-solving play entitled "Let's Stop Racism in Our Schools," and performed it three times during the course of the study. The major goal of this research was to discover, through the eyes of students, if their learning, attitudes and behavior were affected by racism. Another goal was to demonstrate the significance of using multicultural arts to address racism in schools. Data collection methods included student interviews, field notes, audience surveys, and production videotapes. In addition, quantitative surveys on race relations and multicultural arts were used as support data. As a result of this study, students were able to identify creative ways of addressing racism in school and share their perceptions of how racism has affected their learning. All of the participants agreed that utilizing their "voice" throughout the project made them feel empowered to reach out to others. The study found that students experienced feelings of discouragement, guilt, anger, and pressure to over-achieve because of racism. The implications of this study are relevant for grades K-12 and beyond because it brings the issue out in the open, thereby enabling a greater chance for reduction. It is important for educators nationwide to take a look at students' points of views and ability to take a stand and make a difference in school curricula. Administrators should consider allowing students to become more involved with curricular development. In addition, this study should encourage all school personnel to consider the arts and multicultural education as integral aspects of education in all basic subject areas.

This dissertation presents a rich, detailed account of lived experiences of Koreans, Americans, and Korean-Americans in a multicultural Korean business organization. Guided by the coordinated management of meaning theory as the theoretical and methodological framework, this study looks at the organization as a co-created, co-evolving interactive system. Thus, it closely examines communication among the participants as everyday practices in which to explore "goings-on" in the organization. The main focus of this study is on the extent to which cultural differences afford or constrain coordination among people, and create problems such as tensions and conflict in the organization. Six episodes were reconstructed based on various stories "told" and "lived" by the participants, and presented as major "goings-on" in the organization. The main findings centered around the issues of cultural adaptation, differentiation/division/discrimination, harmony, biculturalism, and language. These issues were manifested in various instances of situated interaction. They constrained coordination and coherence, and thus contributed to the creation, sustenance and transformation of tensions and conflict within the organization. The comparative analysis of different episodes, especially revealed the intricate ways in which various patterns of interactive relationships not only emerge and sustain, but also transform over time. The dissertation has two major theoretical implications for intercultural studies. First, it supports and extends literature on general cultural patterns by illustrating detailed ways in which this general knowledge is manifested in situated moments of intercultural interaction. It shows us, in detail, the process in which a particular intercultural situation is constructed in a unique and complex way. The second implication is that this study is capable of accounting for the process of transformation. In other words, this study provides the elaborate ways in which cultural patterns not only emerge and sustain but also transform in practice. This ever changing, rather than fixed, role of cultural differences is unconvered by the comparative analysis of different episodes that occured in different time. The study also introduces the problems of bi-cultural persons in multicultural organizations.

The purpose of this study was to (1) investigate teachers' perceptions of their own ability to embrace diversity, and (2) to explore how their personal, professional and academic preparation influenced their perceptions. Three research questions guided this study: (1) What type of personal and professional experiences affect the perceptions and behaviors of practicing teachers toward embracing diversity? (2) How do practicing teachers perceive that their teacher preparation program has prepared them to teach from a multicultural perspective? (3) What recommendations do practicing teachers have for enhancing the preparation of teachers to educate a diverse population? This study consists of four components: (1) a pilot study of three in-depth phenomenological interviews each with two participants that served as a basis for the current study. (2) one additional study of a novice teacher, using three classrooms observations and three in-depth phenomenological interviews. (3) a qualitative questionnaire, used with practicing teachers who had recently graduated from a teacher preparation program, designed to determine if there was a need for investigation into the research questions. (4) a quantitative questionnaire, used with beginning teachers, which examined how they felt they were prepared to teach a diverse student body. The findings reveal that graduates from one teacher preparation program feel that they were exposed to little or no multicultural education in their course work, and had been inadequately prepared to teach a diverse population. Many of the graduates are employed in school districts which incorporate superficial approaches to multicultural education. Teachers expressed a desire to become a part of a network where they could learn how to incorporate multicultural education into the curriculum. It seemed that what prepared teachers best to work with diverse populations was actually living in the community among diverse people; it was there that people started to understand issues, events and people from a variety of perspectives.* ftn*Originally published in DAI Vol. 58, No. 9. Reprinted here with corrected title.

My dissertation focuses on a major problem found in Cree language retention efforts and in Cree education across the Cree Nation of Canada: the lack of a standard Cree orthography. My arguments for standardization are broad-based due to factors of cultural, religious, sociopolitical and educational biases that vie for their regional voice on Cree language matters. Meanwhile, Cree language and culture continue to ebb with each passing generation. This sets the parameters of my study. Information has been gathered from literature review, as well as from interviews, observations and other miscellaneous field sources. To help resolve the predicament of multiple versions of written Cree as practiced today, the thrust of this study proposes a standard phonemicization of Cree in Roman that is compatible to the current needs of the five main Cree dialect populations. I view Cree language and Cree culture as almost synonymous, being that Cree culture is keeper of the Cree language. This interdependency of Cree language and Cree culture is the key to Cree identity. The native language and cultural survival efforts of circumpolar indigenous cultures are increasingly threatened by external pressures. This I illustrate by presenting parallels in the geography, material culture, livelihood, traditions, sociopolitics, education, etc. of the Crees, Samis, and northwestern Siberian aboriginal groups. All the above arctic indigenous groups have common problems in areas listed. All arctic native peoples are a shrinking minority in an expanding global population. The Crees, as other circumpolar native peoples, have no alternative but to move ever more expeditiously in their efforts at Cree language and culture preservation that adapts to changing times, if expectations are that Cree is to survive and function as a working language well into the first century of the third millennium. Perhaps, this study may help persuade the Crees toward cooperative interaction with circumpolar groups striving to save their threatened native languages and lifeways. Interaction between the Crees, Samis and the Siberian Ob-Ugrians and Samoyeds could be a step in the right direction for all concerned.