M.Ed. / The end of apartheid also marked the end of a segregated schooling system in South Africa and the new challenge of orientating learners to interact across cultural barriers, in keeping with the Constitution’s promotion of respect for diverse cultures. The Learning Area of Life Orientation, introduced to schools under the new dispensation, provides a real opportunity for them to promote cultural diversity within the classroom. In this investigation, the researcher used qualitative research methods to explore how learners at a primary school perceived cultural diversity. Interviews were conducted to explore their views on interactions across cultural groups and the way cultural diversity could be promoted in the classroom through Life Orientation as a Learning Area. Learners were also observed in the classroom and on the playground. The findings indicate that ethnicity is still a defining factor in schools and that learners often confused race and culture. Learners demonstrated an awareness of difference within their school, which they grouped according to race rather than culture. They indicated that their interactions with different groups resulted in both negative and positive experiences, with differences in languages emerging as the most commonly recognised. They also believed that the majority of their teachers were actively promoting a respect for cultural diversity. However, observations of learners revealed that they preferred to group themselves according to gender rather than culture or race, and while most groups were exclusively male or exclusively female all but three contained a mixture of cultural groups. Learners also proposed a variety of suggestions as to how cultural diversity could be promoted in the Life Orientation class room. From the findings it is clear that the Life Orientation Learning Area offers a realistic opportunity to promote cultural diversity in schools. There also appears to be a need to create an awareness of the difference between race and culture, so that learners can move beyond the narrow confines of apartheid classifications. If learners and teachers are encouraged to promote a respect for cultural diversity at school level, it must eventually permeate societal thinking.

D.Phil. / Being Kenyan means belonging to a number of levels, the national, the local, one’s tribe or ethnic group and supra-state. It means living in a world beyond the Kenyan nation in which absolutism, whether of the ethnic or national civic state, is no longer operative. While encouraging Kenyans to regionalize and globalize, the state in Kenya has also simultaneously sought to construct a nation and develop among Kenyans a sense of national identity. State pronouncements point out that Kenyans need to strengthen their self-identity in the midst of growing globalization and regionalization. They suggest that Kenya needs to teach History in schools to produce a new breed of citizens, imbued with a new vision, characterized by the Kenyan personality, that is individuals who are driven by a deep sense of patriotism and nationalism that transcends ethnic and traditional ties. To achieve this purpose, History teachers must enable students to apply historical knowledge to the analysis of contemporary issues and to deploy the appropriate skills of critical thinking. They teachers need to develop a critical pedagogy in which knowledge, habits, and skills of critical citizenship are taught and learnt. The study adopted a basic interpretive qualitative research design to understand the strategies that the teachers used to develop the attitudes and skills of critical thinking that enable learners to transcend their ethnic and national ties when thinking about issues that are Kenyan. Classroom observations and interviews were employed. The study involved seven provincial secondary schools situated in the Nairobi Province, Kenya. The finding is that to learn history, learners should not be simply inducted into an already existing identity. They have to be assisted to engage in open-ended debates over the nature of this identity as a way of introducing them to historical thinking that links the teaching and learning of history with its disciplined inquiry and core values and make it possible for them to understand their national identity part of a Kenyan culture that is interconnected with others at regional and global levels.

This thesis investigated the success of global awareness co,curricular programming as a tool for increasing intercultural knowledge at a liberal arts college. The study asked the following question: do internationally themed campus-wide events increase student interest in, and appreciation of, difference? Students in this study were involved in two activities: a semester-long series of South Asian themed events (the Wooster Forum and the Forum Auxiliary Events) and the First Year Seminar in Critical Inquiry (FYS). Two sections ofFYS had themes related to that of the Wooster Forum while the other two did not. Levels of student openness to difference and intercultural awareness were measured by the Intercultural Effectiveness Scale (Kozai, 2009a) both before and after exposure to the events of the Wooster Forum. An additional institutionally designed questionnaire was also administered to determine students' participation in the events and to allow them to share their perspectives of the programming offered. Results indicated that the majority of students at the start of the study demonstrated a lack of interest in and awareness of the differences that exist between cultures. At the end of study, those students in sections of FYS without strong links to the theme of the Wooster Forum showed greater movement on the elements of the Intercultural Effectiveness Scale that indicate intercultural openness than the students in sections with close links. Surprisingly, this movement was likely to be negative. Survey results revealed the importance of both friendship groups and the perception of fun as students decided which events in which to participate. Both instruments indicated the need for clear context setting for each event, and for opportunities for structured - ~ reflection and discussion in order to maximize intercultural learning. The study concluded with recommendations regarding future global awareness programming in this specific institutional context

There is a gap in educational research regarding teachers’ narratives of teaching in diverse classrooms, especially in East Africa. It is essential to investigate teachers’ beliefs and perspectives because these are strong indicators of their planning, instructional decisions, and classroom practices and can also frame their perception of classroom transactions. In this study, I asked a group of Kenyan primary teachers at an informal settlement school about their perspectives on Kenya’s diversity; how they teach curricula reform objectives such as citizenship for all in their classrooms; and how experiences from their personal lives have shaped their stances on matters related to identity, nationhood, citizenship, and other related concepts. These teachers’ localized meaning-making revealed their citizenship consciousness and their considerations of history, power, and politics, which in turn impelled agency, action, and increased accountability in this place-specific project of citizenship education. I considered the school itself both as a liminal space, forgotten within Kenya’s urban planning and governance policies, and also as a relational, pluralistic, and intellectual space that merited scholarly research on pedagogy and practice. This study’s findings created space for new and different frameworks for conceptualizing teachers’ knowledge. Specifically, this study helped make teachers’ narratives of their experiences teaching in this context more visible and valuable, underscoring the importance of teacher education research as an area of onto-epistemological inquiry. Learning how teachers understand, think, and teach in complex urban borderlands can contribute to an emergence of shared understandings about belonging and identity in multiethnic spaces, particularly in postcolonial sites. This critical narrative case study collected responses to interviews and focus group discussions and also included classroom visits to observe how teachers made meaning of curricular objectives and understood concepts of sociocultural plurality, identities, citizenship, and belonging. The narratives that teachers held contained the potential to reimagine constructions of difference; invited a reconceptualization of ideologies related to language and inclusive spaces; and highlighted the need to consider inter-epistemic synergetic approaches within the fields of teacher education and curriculum studies in order to design pedagogies of pluralism to facilitate teaching and learning in diverse classrooms.