<p> According to Culturally Appropriate and Valid Psychological Assessments for Ethical Use with American Indians (CVE) as cited on the website of the Minnesota Department of Human Services, 26.6% of the state&rsquo;s Native American population who complete a diagnostic assessment take the Minnesota Multiphasic Personality Inventory - 2nd edition (MMPI-2) in any given year. As such, a pertinent question is whether the MMPI-2 is an appropriate tool for assessing personality for this population. Nichols (2011) stated that the practicing clinicians who participated in the study failed to use research on cultural influences that may elevate the clinical and validity scale on the MMPI-2 with a specific ethnic population. In addition, Butcher and Williams (1999) stated that the MMPI-2 did not include an adequate normative representation of Native Americans. Furthermore, Butcher and Williams (1999) also stated that most studies about the MMPI-2 and Native Americans have shown numerous methodological flaws. Despite these flaws, proponents of the MMPI-2 continued to maintain that the use of the instrument is culturally valid, and it continues to be the most used personality assessment instrument with Native Americans (Butcher, 2009; Butcher &amp; Williams, 1999). The focus of this qualitative study was to provide a detailed view of six clinicians&rsquo; experiences in administering the MMPI-2 with Native Americans and their use of cultural information to interpret the profile. Using thematic analysis, the results yielded seven themes that were categorized in three distinct domains: A) trauma informs the responses to MMPI-2, B) awareness of clients&rsquo; cultural belief system by the clinicians, and C) clinicians&rsquo; awareness of their own cultural competence and sensitivity.</p>

<p> To address the void in scholarly literature, the purpose of this phenomenological study was to explore and describe the experiences of counseling supervisors involved in cross-disciplinary supervision in post-educational settings. This research study was qualitative in nature and utilized a phenomenological approach. The central questions being asked were: (a) How do counseling supervisors experience cross-disciplinary supervision? and (b) How does power impact cross-disciplinary supervision? Seven participants were interviewed from the following professional disciplines within the state of North Carolina: social work, professional counseling, marriage and family therapy, and counseling psychology. Data analysis yielded the following textural themes: (a) challenging, (b) collaborative experiencing, (c) impact on belief system, and (d) managing power in relationships. Analysis also yielded the following structural themes: (a) supervision setting, (b) supervision format, (c) supervision structure, and (d) supervision perspective. Supervisors regarded cross-disciplinary supervision as a valuable part of their professional career, despite the challenges. From the findings, cross-disciplinary supervision is an experience of interdependence that encourages professional growth and development, and ultimately supports quality client care. Recommendations for future research include: (a) expanding the target population to include a more diverse supervisor demographic, (b) including field observations, (c) investigating the frequency of supervisees who engage in cross-disciplinary supervision and (d) exploring the impact of a more formal evaluative process, specifically for cross-disciplinary supervision experiences.</p><p>

Text in Afrikaans / Hierdie proefskrif oor 'n Fundamenteel-agogiese besinning oor die eise van kulturaliteit in 'n multikulturele samelewing beklemtoon kulturaliteit as een van die antropiese grondvorme en die eise dienaangaande om kulturaliteit te realiseer. Die mens is as unieke synde in sy gerelasioneerdheid tot sy medesyndes, sy geofisiese omgewing en die transendentale in-en-aan-die-wereld teenwoordig. As sodanig is hy in gerelasioneerdheid tot die horn omringende besig om 'n leefwereld te stig. Hy doen dit in die tyd en in historiese verbondenheid en in medesynsbetrokkenheid met sy medemens. Sy leefwereldstigting realiseer hy kragtens sy synsfundamentalium van kulturaliteit. Onderliggend aan sy kulturaliteitvergestaltende leefwereldstigting le 'n bepaalde normeen waardesisteem. Hierdie norme en waardes dien as riglyne vir sy Ieefwereldstigtende Dasein. Kulturaliteitvergestalting is ook nie 'n individuele aangeleentheid nie. Die mens stig sy leefwereld saam met medesyndes as gemeenskap-in-struktuur volgens gemeenskaplike norme en waardes. As gemeenskap-in-struktuur organiseer die mens homself as kollektiewe synde in samelewingsinstellings, waaronder die gesin, skool, kerk en staat. Hierdie (en ander) samelewingsinstellings speel 'n funksie-spesifieke rol as moveerder van kulturaliteitvergestalting, wat impliseer dat elke samelewingsinstelling die norme- en waardesisteem van die gemeenskap waarin hy ageer 6f handhaaf 6f bevraagteken en selfs nihileer. Kulturaliteitvergestalting as aangeleentheid wat in die tyd plaasvind, beteken die huidige, post-moderne tegnokratiese era, is die vergestaltingstyd van kulturaliteitvergestalting. 'n Verkenning van die post-moderne era toon dat kulturaliteitvergestalting blootgestel word aan die bedreiginge van die tyd, waaronder die geofiese aftakeling/vernietiging van die aarde as primere vergestaltingsbodem van kulturaliteit, asook antropies-eksistensiele bedreiginge wat die outentieke, waardige menswees as Dasein en Sosein as partikuliere, genormeerde syn erodeer. Hierdie bedreiginge van kulturaliteit figureer as omgewingskending en -vemietiging asook die dehumaniseringstendense van die tegnokratiese tirannie op veral sosio-politieke en sosio-ekonomiese terreine. Om die mens kulturaliteitvergestaltend deur genormeerde leefwereldstigting as kultuurskepping sy Dasein te laat vergestalt, kan verskeie eise as moontlikheidsvoorwaarde gestel word. Die eise geld vir die mens as individu en mens-ingemeenskap en hou verband met die erkenning van sy menswaardigheid, sy norme en waardes op grond waarvan hy sy Dasein kulturaliteitvergestaltend realiseer, asook die bewaring en sinvolle benutting van die geofisiese gegewene as bestaansvoorwaarde vir alle lewe. Slegs dan leef hy voluit. / This thesis highlights culturality as an anthropic fundamentalium and the imperatives governing it in order to realise culturality. Man as unique being is immanent in his relatedness to his fellow human beings, his geophysical environment and the transcendental being in and at the world. As such, man is engaged in creating a life-world within time and historicity and in co-existential engagement with his fellow man. Man realises his life-world in terms of the fundamentalium of being pertaining to his culturality. Underlying his creation of a life-world reflecting his culturality, is a certain system of values/norms operating as guidelines for his Dasein created by his life-world. Shaping culturality is not an individual act. Man with his fellow man as society in structure creates his life-world in terms of common norms/values, organising himself as collective being in social institutions, including the family, school, church and state, which play a function-specific role to actuate the creation of culturality, implying that each one either maintains or questions or even utterly rejects norms/values of the society within which it operates. The creation of culturality as something temporal means that the present post-modem technocratic era serves as a temporal focus for it. Scrutiny of this era shows that the creation of culturality faces threats posed by this very era, among others the geophysical despoiling/destruction of earth as the primary locus for the creation of culturality as well as anthropic-existential threats eroding authentic human dignity as Dasein and Sosein as particular normed being. These threats are manifested as environmental violation and destruction as well as the tyrannic technocratic proclivity towards dehumanization, especially socio-politically and socio-economically. For man to realise his Dasein by normed creation of a life-world as the creation of culture, various imperatives may operate as conditions of potentiality for man individually and socially, relating to his human dignity, the norms/values by which he realises his Dasein through the creation of culturality as well as the conservation and meaningful utilization of the geophysical environment as condition of the geophysical environment as erudition for life. Only then does man fully exist. / Educational Studies / D.Ed. (Filosofie van die Opvoeding)

<p> This study was conducted to determine how immigrants and the immigration experience are represented in current young adult (YA) literature. In the study, I asked the following questions: Who are the immigrant characters in recent YA books? Why do they come? How do they experience immigration? How are they perceived or treated by others? A content analysis methodology was used to examine, from a critical literacy viewpoint, recent young adult novels with immigration themes. Data were analyzed by identifying and interpreting patterns in themes across 22 YA novels with immigrant protagonists or other important characters, published between 2013 and 2017. Data indicated that the protagonists in the study reflected current immigration trends fairly accurately, came to the United States primarily to escape violence or persecution in their home countries, experienced a variety of challenges, tended to hold onto their home country cultures, and were often the objects of racism, but also found kindness and friendship in the United States. Teachers who desire to include authentic immigrant literature in their classroom libraries should consider from whose perspectives the books have been written, and learn about the authors&rsquo; backgrounds and the messages that authors want to convey through the books that they write. In addition, immigrants can be encouraged to write children&rsquo;s and young adult books, sharing their experiences and contributing to the supply of realistic immigrant literature with complex and authentic immigrant characters.</p><p>

The problem approach is used in this thesis. An analysis of the problem is made in the Introduction. The change refers to the development of a multi-cultural society in Britain. The arrival of parents with different language and culture from the Greek and Greek Cypriot community, who wish to maintain their Greek identity is examined as the specific change. The no-change is related to the English education system which is seen as transmitting an English culture. The problem is, how to accommodate the wishes of Greek parents while maintaining an English ethos. The lack of response of English primary education to such demands between the years 1902-1980 is examined. The Greek supplementary schools in Britain are seen as the proposed solution to the problem. Chapter I deals with the development of the Greek community in Britain since 1955 and the demands for the maintenance of a Greek identity. In Chapter II the lack of change in English primary education to meet the educational needs of children from the various ethnic groups is analysed. Chapter III analyses multi-cultural education policies related to primary education since the 1960s. The policies of the D.E.S. at national level and two LEAS (ILEA and Haringey) are examined. Chapter IV deals with the study of aims, administration, finance and structure of the Greek supplementary schools in Britain. Chapter V examines the curriculum and Chapter VI deals with the teachers of these schools. Chapter VII presents the responses to Greek supplementary schools from Greek and Greek Cypriot groups and organisations in Britain as well as the responses of the Ministries of Education in Cyprus and in Greece. Finally chapter VIII presents the responses to these schools by English educational authorities (including DES, Schools Council, NUT, ILEA, Haringey LEA) and of teachers in a selected number of schools in Haringey.

<p> This purpose of this study was to examine the best practices used by facilitators of global collaborations in education. Four research questions were examined to address this purpose, which included: (a) challenges faced by facilitators in developing online international collaborations in education (b) current strategies used by facilitators in developing online international collaborations in education (c) how success is measured and tracked (d) recommendations for future online international collaborations in education. </p><p> This qualitative, phenomenological study utilized a purposive sample of 14 participants who were ISTE (International Society for Technology in Education) award recipients or conference presenters between 2014&ndash;2017 affiliated with global collaboration. Data collection was done through a semi-structured interview protocol comprised of six questions. The recorded interviews were transcribed, coded and analyzed to determine 27 total themes that emerged from the data. </p><p> With some themes reinforced by literature and some unique to the study, results led to establishing &ldquo;dimensions of leading global collaboration.&rdquo; This includes two primary dimensions: (a) the responsibilities dimension, which entails the tasks and logistical aspects needed in global collaboration efforts, such as planning, practices during the collaboration, and logistical considerations (b) the characteristics dimension, which refers to the qualities that characterize a good global collaboration leader and partner, such as empathy, accountability, and willingness to take risks. Additionally, this study highlights the importance of people and developing a peer to peer network in the dynamic among facilitators (who should be seen as leaders) of global collaboration.</p><p>

abstract: This qualitative research study was about art teachers’ perceptions and practices of cultural diversity and its implications for the U.S. The purpose of the study was to provide a rationale for the need for learning institutions to recognize the changing demographics and to respond to the potential educational implications of the new demographics as they prepare their art teachers to educate diverse student populations. The study involved six art teachers who teach in schools with students from diverse cultural backgrounds. To collect data, interviews with participants were transcribed and analyzed. Analysis of teacher interviews showed the importance of helping art teachers to obtain the skills, attitudes, dispositions and knowledge to work effectively with students from diverse cultural backgrounds. The richness of the descriptions obtained from the interviews provides insight into multicultural art education in schools. The results of this study might help art educators and policy makers understand the need for more awareness of multicultural education and its impact on teachers, parents, administrators and students. This study concludes with suggestions on art education, including the need to develop curriculum that are inclusive to multicultural students, especially Islamic from cultures. Art education programs in universities should produce teachers who are prepared for the cultural diversity in their classrooms. It is essential that teachers accept and implement changes in their communities, in their schools, and in their teaching in order to better serve students of culturally diverse backgrounds. / Dissertation/Thesis / Masters Thesis Art 2016

<p> Racial microaggressions are present in daily classroom interactions between White teachers and students of color. White teachers, however, may be oblivious to the types of racial microaggressions they exhibit and how they perform them in their classrooms. Using autoethnographic research methods, this study seeks to expose implicit racial bias into explicit moments of teacher decision-making, transform dysconscious racism into conscious and concrete thoughts, and interpret previously unseen racist acts into seen and recognizable activities. The study asks the following research questions: (a) When and how do I permit my racial microaggressions to emerge and transgress in my classroom? And (b) In what ways, if at all, can a White teacher use autoethnography to detect and examine her racial microaggressions toward her students of color? Later, the study explores the ways in which critical self-reflexivity might promote an evolving anti-racist teaching identity. </p><p> The researcher, a classroom teacher, gathered data using daily reflective self-observations, daily reflexive field note journals, and periodic videotaping of her practice. She commenced the study with an introductory culturegram positioning her racial and cultural self-identity and concluded it with a final self-interview to complete the data-gathering. The researcher categorized each microaggressive event by form, medium, and theme using Sue&rsquo;s (2010b) &ldquo;Taxonomy of Microaggressions.&rdquo; Findings reveal (a) uninterrogated Whiteness dominates all aspects of the researcher&rsquo;s classroom, extending from her teaching to her White students&rsquo; behaviors and (b) transitional time, non-academic teacher talk, and other unstructured time remain especially hazardous for students of color in terms of receiving teacher-perpetuated racial microaggressions.</p><p>

M.Ed. (Educational Management) / Please refer to full text to view abstract

M.Ed. / Please refer to full text to view abstract