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In the field of Native social work education, the concept of "culturally relevant education" is poorly defined despite increasing student enrollment and development of programs. This study employed a qualitative approach to explore with twelve students, enrolled in a B.S.W. program at a Native college in Merritt, B.C., their experiences and meanings of this concept. In-depth interviews and a focus group were conducted; data were transcribed and analyzed, using grounded theory and narrative analysis, to generate concepts, elements, and themes. Four interactive themes emerged, that when taken together, tell a story of what "culturally relevant education" meant to these Native students: the four themes were Learning What It Is To Be Indian; Healing Residual Personal and Cultural Issues; Integrating the Two Worlds, Aboriginal and White; and, Becoming the Teacher. The principle finding was that students made cultural relevance for themselves. Various elements, such as Indian Studies courses and Native instructors, seemed to support students making cultural relevance. This study indicates that making cultural relevance was highly individualistic and situation-specific, and required competence in mainstream culture and a First Nation's culture. Educators, programs, and institutions can, and should, help students access the necessary elements. The main criterion for determining such elements should be the extent to which they strengthen student's Aboriginal self- identity and worth: it seems that strong Aboriginal self-identity and worth is what supported the student's ability to make cultural relevance. Further research into the phenomenon of making cultural relevance is indicated. / Arts, Faculty of / Social Work, School of / Graduate

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Religion plays a role in acculturating Nigerian immigrants into American society through networking and through belief systems that inculcate in Nigerian social and cultural norms practiced in the United States.

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Thesis (M.Mus)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: Since its inception, educators across the board in South Africa have struggled to implement the new curriculum. Initial problems with terminology and availability of learning materials have been addressed, but still the resistance to Outcomes Based Education (0BE) and Curriculum 2005 (C2005) continues. Some of the reasons for the resistance point to feelings of disempowerment experienced by generalist and specialist educators who now have to teach the new Learning Area Arts and Culture. This has been attributed to, amongst others, a lack of training, resulting in feelings of inadequacy, inappropriate training for large multicultural classes and the lack of teaching resources. Another reason for the resistance has been described as a resistance to change. Many educators have found it difficult to make the paradigm shift from the previous educational system to OBE and C2005. The aim of the study is to research and explore ways of empowering educators to teach Arts and Culture. The new educational system is geared to redressing the imbalances of the past and giving more expression to the diversity of cultures represented in South African schools. Whereas the previous system was founded on exclusively Eurocentric ideology, principles and values, the new system aims at a more inclusive Afrocentric approach. However, criticisms leveled at C2005 have suggested that it is still basically Western in terms of values, terminology and methodology. This study is therefore aimed at investigating a culturally diverse music/arts curriculum, which draws on the wealth of resources, methods and modes readily accessible in South Africa. A comprehensive literature review guides the study towards a greater understanding of how cultural identities are formed out of a need to belong and how important recognition is to individuals and groups, particularly in terms of their diverse cultural expressions. Music and the arts are understood as being vitally important channels for expression of this diversity. Yet, true to the Afrocentric principle of holism, unity is found in diversity. As much common ground exists between an integrated approach and an Afrocentric approach to music/arts education, these principles are explored to determine whether they can be adapted for use in contemporary South African classrooms. An integrated project mode, which provides a balance between the specific knowledge contexts of the various Learning Areas and collaborative learning aimed at developing the natural links between learning areas to create a vibrant whole, is suggested. The researcher conducted an integrated project at her school with the common theme of "District Six" linking four Learning Areas and their components. Participatory action research using qualitative methods such as questionnaires were used to determine the feasibility of an integrated project mode of learning as a means of empowering educators to teach Arts and Culture. Subsequently recommendations were made regarding implementation. / AFRIKAANSE OPSOMMING: Sedert die instelling van die nuwe kurrikulum in Suid-Afrika het opvoeders gesukkel om dit te implementeer. Die aanvanklike probleme met terminologie en die gebrek aan geskikte bronne is aangespreek, maar die weerstand het nie verminder nie. Van die redes hiervoor verwys na gevoelens van ontmagtiging onder algemene en gespesialiseerde opvoeders wat die nuwe leergebied van Kuns en Kultuur moes aanbied. Die weerstand word toegeskryf aan, onder andere, gevoelens van ontoereikendheid, onvanpaste opleiding om met groot multi-kulturele klasse te werk en 'n gebrek aan onderrigbronne. 'n Ander rede is beskryf as teëstand teen verandering. Baie opvoeders het dit moeilik gevind om die paradigma-skuif te maak vanaf die vorige stelsel na Uitkoms Gebaseerde Onderwys (UG0) en Kurrikulum 2005 (K2005). Die doel van die studie is dus om navorsing te doen en ondersoek in te stel na maniere waarop opvoeders bemagtig kan word om Kuns en Kultuur aan te bied. Die nuwe opvoedingstelsel is gefokus op regstelling van die onewewigtighede van die verlede en op 'n groter uitdrukking van die kulturele diversiteit wat in Suid-Afrikaanse skole verteenwoordig is. Terwyl die vorige stelsel gebaseer was op 'n Eurosentriese ideologie, beginsels en waardes, is die nuwe gefokus op 'n Afrosentriese benadering. Tog is daar kritiek teen Kurrikulum 2005 juis omdat dit nog altyd gebaseer is op Westerse waardes, terminologie en metodes. Die studie gaan dus oor 'n kurrikulum vir musiek en die kunste wat inspirasie put uit die rykdom van Suid-Afrikaanse bronne, metodes en modusse. 'n Omvattende literatuur oorsig voer die studie tot die begrip dat kulturele identiteit gevorm word uit 'n behoefte om te behoort en deel te wees, hoe belangrik erkenning van individue en groepe is, veral om hul diverse kulturele identiteit uit te druk. Eie aan die Afrosenstriese beginsel van holisme kan eenheid binne diversiteit gevind word. Omdat daar baie gemeenskaplikheid bestaan tussen 'n geïntegreerde en 'n Afrosentriese benadering tot musiek/kuns opvoeding, word die beginsels verken om te bepaal of dit aangepas kon word vir gebruik in hedendaagse Suid- Afrikaanse klaskamers. 'n Geïntegreerde projek-modus word voorgestel, wat 'n balans skep tussen die spesifieke kontekste van kennis in verskeie Leerareas en koöperatiewe leer wat daarop gemik is om die natuurlike skakels tussen die verskillende Leerareas te ontwikkel sodat 'n groter geheel geskep word. Die navorser het by haar skool 'n geïntegreerde projek oor Distrik Ses geloods wat vier leergebiede, insluitend hul komponente, ingetrek het. Deelnemende aksie-navorsing soos vraelyste is gebruik om die uitvoerbaarheid van die geïntegreerde projek-metode te bepaal as 'n metode om opvoeders te bemagtig om Kuns en Kultuur by skole aan te bied. Dit sluit af met voorstelle wat gemaak is in verband met die implementering van die nuwe Kurrikulum.

The purpose of this study is to understand culture as a factor in the motivation of heritage speakers of Spanish to study Spanish at the college level in South Florida. 59 participants divided into three groups of heritage speakers of Spanish at Florida Atlantic University at Boca Raton participated in a questionnaire survey, for a combination of quantitative and qualitative analyses. Subjects were grouped according to the degree of involvement in Spanish-related activities at the college-level. The instrument was a combination of Likert-scale questions as well as open-ended questions aimed at clarifying or expanding on topics presented during the Likert-scale part of the questionnaire. The findings of this study indicate that most heritage speakers understood culture as a part of their identity. Students who were enrolled in Spanish classes were not just looking to expand their Spanish knowledge, but to re-connect and re-establish links with their cultural heritage. Finally, those who chose not to study Spanish cite as their most important reason a dislike for the Spanish language. The results revealed the following implications for the heritage speaker curriculum: the need to address the unique demographic make-up of Spanish heritage speakers in South Florida; the necessity for a consistent and reliable methodology for the identification of heritage speakers, and; the importance of instructors' sensitivity to regional and social dialect variation. / by Carolina M. Seiden. / Table of Contents lists pg. 258 as Vita, but that page is the last page of the bibliography. / University Library's copy lacks signatures of the Supervisory Committee. / Thesis (Ph.D.)--Florida Atlantic University, 2008. / Includes bibliography. / Electronic reproduction. Boca Raton, FL : 2008 Mode of access: World Wide Web.

The concept of cultural mediation is one that all ESL teachers must deal with as an inherent part of their employment. Yet, relatively little of the current literature has examined how teachers actually perceive this aspect of their work once they have left the teacher preparation program behind. This question provided the main rationale for the present study. The current study, an adaptation of DeFoe (1986), examined the mediation of U.S. American culture in the ESL classroom by means of a written survey of 42 teachers from ten community colleges, both in the Portland/Vancouver metropolitan area and from around the state of Oregon. The four research questions of the present study sought to find a relationship between four independent variables--the kind of ESL that is taught, overseas exposure, cultural self-characterization, and explicit instruction in intercultural communication theory and practice--and how ESL teachers perceive their roles as each of these concern the four dependent variables of the study: being an example, explaining U.S. American culture, teaching interculturally, and listening and helping as a friend. A non-parametric Kruskal-Wallis analysis of the data revealed that none of the research questions achieved statistical significance. However, some of the findings did suggest several interesting relationships. The variable of cultural self-characterization did approach significance in relation to the dependent variable of explaining American culture. This, in connection with some of the findings for the respondent demographic data, appeared to indicate for this group of teachers that cultural self-perception may have exercised an influence on their explain of American culture. Second, intercultural communication theory and practice exposure seemed more of an aid to the respondents of this study in teaching about culture specific issues, as opposed to teaching about culture general issues. This would appear to raise a question as to how easily the theory and practice learned in the intercultural communication classroom translates to the ESL context.

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