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Exploring and Understanding the Practices, Behaviors, and Identities of Hip-hop Based Educators in Urban Public High School English/Language Arts ClassroomsHall, H. Bernard January 2012 (has links)
Grounded in theories of culturally relevant and hip-hop pedagogies, this ethnographic study of a demographically diverse "community nominated" cohort of urban public high school teachers who integrate hip-hop pedagogies into their English/language arts classrooms responds to the methodological and theoretical shortcomings of a burgeoning body of research known as "hip-hop based education" (HHBE). HHBE has argued that curriculum and pedagogy derived from hip-hop culture can be used to transmit disciplinary knowledge, improve student motivation, teach critical media literacy, and foster critical consciousness among urban students in traditional and non-traditional K-12 learning environments. However, the field's overreliance on firsthand accounts of teacher-researchers, the vast majority of whom position themselves as members of the "hip-hop generation," discounts the degrees to which teachers' cultural identity informs hip-hop based curricular interventions, pedagogical strategies, and minority students' academic and socio-cultural outcomes. I argue that the hip-hop pedagogies evidenced by non-researching "hip-hop based educators" were diverse and reflected different beliefs about hip-hop, pedagogy, and the politics of education. Three primary findings emerge from 280 hours of classroom participant-observations and ethnographic interviews (January-June 2010): (1) teachers psychologically and discursively construct and perform individual hip-hop cultural identities through "necessary and impossible" politics of difference, (2) teachers' respective curricular approaches to hip-hop as literary texts are closely linked to their respective hip-hop cultural identities, and (3) hip-hop pedagogues employed hip-hop methodologies and literacies that reoriented conceptions of self and other, teacher-student relations, and notions of knowledge around "pedagogies of hip-hop." Study findings are salient to the fields of hip-hop studies, critical multicultural teacher education, and English/language arts education as they provide robust portraits of the instructional and relational nuances, as well as cultural-political implications of HHBE for a largely White, middle-class prospective teacher workforce and an increasingly diverse hip-hop nation. / Urban Education
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MOVING TOWARD "WE ARE!": ENHANCING CULTURALLY RELEVANT CREATIVE MOVEMENT PEDAGOGY FOR URBAN CHILDREN BY EXPLORING PERCEPTIONS OF SELF AND OTHERPark, Hannah January 2011 (has links)
This study explored best practices for teaching creative movement to twenty-four urban second graders by examining their perceptions of self and others. Creative movement education programs rarely focus on the exploration of self and group identity through the lens of diversity. More importantly, few studies have examined how to implement creative movement programs through pedagogies best suited to urban children. Over 12 weeks of practice, observation, and reflection, extensive data were collected regarding the children's interactions and creative processes. The curriculum focused on individual and group identities and examined the experiences of the children with the aim of developing pedagogical methods that best suited their urban cultural backgrounds. The study sought to answer the following research questions: 1) What are the children's perceptions of themselves and others throughout the creative movement learning process? ; and 2) How can teachers use this knowledge to devise creative dance pedagogy for urban children and create holistic curricula that develop these perceptions? During bi-weekly dance sessions, the students and teachers explored the concepts of "self" and "group" by moving, discussing, sharing different dance styles and images, using props and being actively involved in creative movement and expression. The project culminated in a school performance, in which the children presented dances that they had developed that represented the content explored in the sessions. The data collected included video recordings of the children's actions and comments, reflective drawings and texts that the children created, and observational notes recorded by an assistant teacher and the children's homeroom teacher. The video recordings of each session were transcribed and analyzed. The children's drawings and written texts, and the teacher's observational and reflective journals, were also reviewed. All data collection involved in the study was approved by the Institutional Review Board (IRB) for human subject protocol. A qualitative research approach guided the analysis, with a focus on Action Research and ideas drawn from the philosophical doctrines of Phenomenology and Phenomenography. The recorded video sessions and resulting transcriptions were used to create narrative descriptions that shed light on the children's experiences and uncovered specific elements that were of use in the development and refinement of creative movement teaching practices. Despite presenting occasional challenges as a group, the children spontaneously improvised and developed movements that expressed their preferences. They used the class as a creative outlet-aesthetically, physically and, at times, emotionally. The children danced to express their individual and group cultures as well as their movement preferences, their personal traits, and their perceptions of others. The pedagogical approach to the class promoted identity and diversity in the teaching and learning environment, providing teachers with insight into best practices for teaching urban populations. The study's Action Research methodology involved a reflective cycle of planning, action, and result. It investigated students' perceptions of themselves and others through their responses to creative movement education, and studied how these perceptions impacted creative movement facilitation. It discovered best practices that take into account students' unique cultures and learning styles. These practices can be used as a foundation for facilitators of creative movement classes involving urban children, enabling the development of curricula that explore experience, promote cultural expression, and foster diversity in learning. They also offer disciplinary strategies that cater to the environmental standards and unique needs of urban students. / Dance
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A Sociohistorical Analysis of the Black Church as an Educational Institution: Understanding Parishioners Engagement and Motivation to Seek Higher EducationAvent, Yolanda Latrice 01 July 2021 (has links)
Learning from the experiences of Black adult learners within the Black church provides an opportunity to learn from a culturally relevant space that has deeply rooted historical ties in the Black community. The over-arching research question in this study is: How does the Black church meet the needs of its adult learners, and what can higher education institution learn from these practices to retain Black students while creating a more inclusive environment? While research on adult learners is plentiful, the intersection of the Black church as a lens in which to design more culturally relevant spaces and pedagogy has not been as prominent. These experiences provide insight into how higher education institutions can provide a more learning centered and welcoming environment for Black students. This mixed methods study centered on the experiences Black adult learners who engaged in educational programs within the Black church. The quantitative analysis focused on preset motivational dimensions to measure how they impacted the adult learners' reasons for participating in church based adult education using a survey instrument. The qualitative analysis centered on their experiences during their engagement in the educational programs and their reasons for engaging through utilizing semi structured interviews. The findings suggest that adult learners perceived their experiences within the Black church as ones in which they developed a greater sense of empowerment and achievement. The participants' construction of their experiences was guided by their conceptualizations of what it meant to be Black student in an educational setting, and more specifically in the Black church. There were four major themes that highlighted the experiences of these adult learner learners, which included: (1) The Black church shielded learners from negative identity association, (2) Advocacy from the Black church was considered significant to learner engagement, (3) Trust in the educational spaces contributed to the learners' success, (4) Culturally relevant learning spaces positively influenced learner engagement. The findings of this study continue the discussion on how adult learners make sense of their experiences related to the Black church and higher education, and more importantly how create more inclusive learning spaces that remove barriers for Black students. / Doctor of Philosophy / Learning from the experiences of Black adult learners within the Black church provides an opportunity to learn from a culturally relevant space that has deeply rooted historical ties in the Black community. The over-arching research question in this study is: How does the Black church meet the needs of its adult learners, and what can higher education institution learn from these practices to retain Black students while creating a more inclusive environment? While research on adult learners is plentiful, the intersection of the Black church as a lens in which to design more culturally relevant spaces and pedagogy has not been as prominent. These experiences provide insight into how higher education institutions can provide a more learning centered and welcoming environment for Black students. This mixed methods study centered on the experiences Black adult learners who engaged in educational programs within the Black church. The quantitative analysis focused on preset motivational dimensions to measure how they impacted the adult learners' reasons for participating in church based adult education using a survey instrument. The qualitative analysis centered on their experiences during their engagement in the educational programs and their reasons for engaging through utilizing semi structured interviews. The findings suggest that adult learners perceived their experiences within the Black church as ones in which they developed a greater sense of empowerment and achievement. The participants' construction of their experiences was guided by their conceptualizations of what it meant to be Black student in an educational setting, and more specifically in the Black church. There were four major themes that highlighted the experiences of these adult learner learners, which included: (1) The Black church shielded learners from negative identity association, (2) Advocacy from the Black church was considered significant to learner engagement, (3) Trust in the educational spaces contributed to the learners' success, (4) Culturally relevant learning spaces positively influenced learner engagement. The findings of this study continue the discussion on how adult learners make sense of their experiences related to the Black church and higher education, and more importantly how create more inclusive learning spaces that remove barriers for Black students.
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Situating Critical Indigenous Worldview within Western Academic Traditions: Place-Based and Culturally-relevant Science Education for Human Empowerment and Environmental SustainabilityHey, Christina K. Mae 02 May 2017 (has links)
Learning to value ourselves as uniquely endowed, understanding our irreplaceable fit into the social and environmental fabric, and becoming active agents woven into our communities will maximize our capacity for progressive change through empowerment. There are effective practices in orchestrating learning environments for empowerment that have ancient and proven roots but have become marginalized in contemporary education. These ways focus on fostering the development of unique gifts and group cohesion, as opposed the fostering of independence and competition, the latter being two ideologies not found in Nature when it is in balance and harmony. This reversal in paradigm will reclaim our ability to critically problem-solve and evoke transformative action by increasing the diversity of perspectives and talents focused on an endeavor. Central to this research is an exploration of the strategization involved in supporting cultural, cognitive, and creative capital—the gifts endowed to humankind that enable our co-evolution with this specific regions of this planet. This research explores methods not only of maintaining the integrity of Indigenous voice through the process of research and reporting but also of using science as a tool for building community through a sense of critical Indigenous identity. It is my hope that the data contained in this research will serve as a relevant, without being transferable, model of progressive educational approaches to ameliorate science education on a local, national, and global scale. / Ph. D.
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An Overview of Contributing Frameworks to Culturally Sustaining PedagogySoli, Sarai Clemente 26 July 2024 (has links) (PDF)
Culturally Sustaining Pedagogy (CSP) is a framework designed to help traditionally marginalized students. Other frameworks have previously tried to draw on culture to help students in similar ways. However, Paris (2012b) claimed that the word sustaining enclosed a meaning of maintaining and enhancing these students' language and cultural practices that no other frameworks did until that point. There is some confusion for educators and others about CSP since it is a newer framework and that there are many of these cultural frameworks analyzing similar concepts. Therefore, the purpose of this literature review was to examine these previous main frameworks that Paris cited as influencing culturally sustaining pedagogies (i.e., funds of knowledge, culturally responsive pedagogy, culturally relevant pedagogy, and culturally responsive teaching) and how these frameworks overlap with the four main key features of CSP. These four key features are: (a) centering of dynamic communities, their valued languages, practices, and knowledge across the learning setting; (b) student and intergenerational community agency and input; (c) working to be in good relationship with the land, with students, and communities; and (d) structured opportunities to contend with internalized oppressions, false choices, and inward gazes (Paris, 2021). The level of emphasis of each key feature by the main frameworks was also highlighted. Findings illustrate that the first CSP key feature was the most predominant since it was found in all previous frameworks. On top of that, the main framework that has influenced CSP the most is Culturally Relevant Pedagogy by Ladson-Billings since the four CSP features were represented in this framework.
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A Meta-ethnographic Study of Culturally Relevant and Responsive Education: Toward Understanding Effective Practice with Cultural Minority StudentsSwan, Jessica L. January 2020 (has links)
No description available.
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Sí, Se Puede (Yes, We Can), Culturally Relevant Biographies: A study on the impact of culturally relevant biographies on social studies instruction.Southall, Aubrey 13 May 2016 (has links)
The EL (English learner) population is rapidly growing in the United States. ELs most often are finding themselves placed in classrooms without ESOL trained teachers. In the social studies curriculum, United States History often is regarded as one of the hardest courses for newly arrived immigrants due to the unfamiliarity of the content (Dunne & Martell, 2013). The absence of culturally relevant instruction also contributes to the potentially overwhelming nature of the social studies curriculum for ELs. The purpose of this study is to determine the extent teachers’ and tutors’ use of culturally relevant biographies during social studies instruction fosters engagement in social studies instruction among Latino English language learners.
The research study was inspired by the work of Margaret Peters, retired Dayton, Ohio United States History teacher and author. In 1969 Peters wrote a book entitled, Striving to Overcome, Negro Achievers. The book featured twenty-one short biographies and pictures of African Americans who had impacted the history of the United States. Peters’ purpose for creating the book was to “free” young Americans from prejudice (Watras, 2012). In significance to this study, eight culturally relevant biographies were available to the participants.
The purpose of this research is to evaluate the value of incorporating culturally and linguistically relevant biographies into ESOL social studies instruction. The study answered two questions: (1) How do ESOL teachers and tutors perceive culturally relevant biography integration during United States History instruction? and (2) How does the use of culturally relevant biographies impact teacher and tutor reported student engagement with EL Latino students? The following research methods were employed: participant interviews, field notes, observations, and participant reported student engagement questionnaires. The findings of this study showed benefit for student engagement among Latino ELs. The participant base largely echoed that studying historical individuals relatable to students was better than studying historical events. Participants all said they would use culturally relevant biographies in future instruction.
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Exploring the Obesity-Related Lifestyle Attitudes and Behaviors of African-American Women and Afro-Caribbean Immigrant Women in Metro Atlanta, GeorgiaChambers, Melany 12 August 2016 (has links)
Background. Obesity has been associated with a number of negative health consequences (e.g., hypertension/heart disease, type-2 diabetes, osteoarthritis, and respiratory illnesses). Despite health communication campaigns to reduce overweight/obesity by encouraging lifestyle changes (e.g., eating healthier foods and exercising), the rates of overweight and obesity levels have continued to rise. Studies indicate that the rate of overweight and obesity in the U.S. is highest among Blacks. Messages targeted toward “Blacks” (African-Americans) in the United States treat this segment of the population as a homogenous group and fail to account for within-group cultural differences. Cultural values and beliefs related to food, physical activity, and ideal body size may contribute to overweight and obesity.
Objective. This study was designed to gain a deeper understanding of the similarities and differences between African-American and Afro-Caribbean immigrant women living in the Metro Atlanta, Georgia, in terms of the role that culture and social environments play in forming obesity-related—food, physical activity, and body image—attitudes, values, and behaviors.
Method. A social cognitive theory (SCT) framework informed the design of semi-structured interview guides. Study participants were comprised of 13 African-American women and 12 Afro-Caribbean women who recently immigrated to the United States from English-speaking countries. All participants were living in Atlanta, Georgia at the time of the study. They were recruited through convenience and snowball sampling and interviewed between October 5 and December 26, 2014. Data from audio-recorded in-depth interviews were transcribed and analyzed using textual analysis software package NVivo9.
Results. African-American and Afro-Caribbean participants were similar in terms of some food-, physical activity- and body-image related attitudes and behaviors. Health-related concerns and matrilineal influence affected the food-related behaviors of both groups of participants. Physical activity and body image-related attitudes and behaviors of women in both groups were affected by the norms of their childhood and current social environments. Although a healthy physical activity lifestyle was important to women in both groups, not all women were consistently physically active.
The study also revealed some differences between African-American and Afro-Caribbean participants. In general, the African-American women described the food-related norms of their childhood environments in negative terms and were more likely to have changed their food-related behaviors for health reasons. The Afro-Caribbean women described their childhood food-related norms in positive terms, and thus, strove to maintain healthy behaviors from their childhood. The norms of the current social environments of African-Americans, but the childhood social environments of Afro-Caribbean participants, influenced them more toward healthier food-, physical activity- and body image-related attitudes and behaviors. In terms of body ideals, Afro-Caribbean women typically identified a smaller “ideal body size” than African-American women. African-Americans from the South, or those with parents from the South tended to choose larger figures than women from the North.
Conclusion. Consistent with other SCT studies, this study found attitudes and behaviors that were consistent with those modeled within the participants’ social environments. There are more cultural differences than similarities between African-American and Afro-Caribbean women. The similarities and differences revealed in this study have implications for the design of culturally relevant obesity-related messages.
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Exploring the Obesity-Related Lifestyle Attitudes and Behaviors of African-American Women and Afro-Caribbean Immigrant Women in Metro Atlanta, GeorgiaChambers, Melany 12 August 2016 (has links)
Background. Obesity has been associated with a number of negative health consequences (e.g., hypertension/heart disease, type-2 diabetes, osteoarthritis, and respiratory illnesses). Despite health communication campaigns to reduce overweight/obesity by encouraging lifestyle changes (e.g., eating healthier foods and exercising), the rates of overweight and obesity levels have continued to rise. Studies indicate that the rate of overweight and obesity in the U.S. is highest among Blacks. Messages targeted toward “Blacks” (African-Americans) in the United States treat this segment of the population as a homogenous group and fail to account for within-group cultural differences. Cultural values and beliefs related to food, physical activity, and ideal body size may contribute to overweight and obesity.
Objective. This study was designed to gain a deeper understanding of the similarities and differences between African-American and Afro-Caribbean immigrant women living in the Metro Atlanta, Georgia, in terms of the role that culture and social environments play in forming obesity-related—food, physical activity, and body image—attitudes, values, and behaviors.
Method. A social cognitive theory (SCT) framework informed the design of semi-structured interview guides. Study participants were comprised of 13 African-American women and 12 Afro-Caribbean women who recently immigrated to the United States from English-speaking countries. All participants were living in Atlanta, Georgia at the time of the study. They were recruited through convenience and snowball sampling and interviewed between October 5 and December 26, 2014. Data from audio-recorded in-depth interviews were transcribed and analyzed using textual analysis software package NVivo9.
Results. African-American and Afro-Caribbean participants were similar in terms of some food-, physical activity- and body-image related attitudes and behaviors. Health-related concerns and matrilineal influence affected the food-related behaviors of both groups of participants. Physical activity and body image-related attitudes and behaviors of women in both groups were affected by the norms of their childhood and current social environments. Although a healthy physical activity lifestyle was important to women in both groups, not all women were consistently physically active.
The study also revealed some differences between African-American and Afro-Caribbean participants. In general, the African-American women described the food-related norms of their childhood environments in negative terms and were more likely to have changed their food-related behaviors for health reasons. The Afro-Caribbean women described their childhood food-related norms in positive terms, and thus, strove to maintain healthy behaviors from their childhood. The norms of the current social environments of African-Americans, but the childhood social environments of Afro-Caribbean participants, influenced them more toward healthier food-, physical activity- and body image-related attitudes and behaviors. In terms of body ideals, Afro-Caribbean women typically identified a smaller “ideal body size” than African-American women. African-Americans from the South, or those with parents from the South tended to choose larger figures than women from the North.
Conclusion. Consistent with other SCT studies, this study found attitudes and behaviors that were consistent with those modeled within the participants’ social environments. There are more cultural differences than similarities between African-American and Afro-Caribbean women. The similarities and differences revealed in this study have implications for the design of culturally relevant obesity-related messages.
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Essential practices for early childhood educators who value multicultural perspectivesLee, Sunmin, active 2014 07 October 2014 (has links)
This report addresses the importance of multicultural education in early childhood classrooms as well as three essential practices for early childhood educators who value multicultural perspectives. The early childhood classroom is the first place in which children develop their identities and recognize cultural differences. Multicultural education can offer opportunities for children to value and understand cultural diversity as they have more experiences outside of their homes and neighborhoods. While there are many kinds of practices that support a multicultural perspective, this paper focuses on three multicultural practices that early childhood educators can incorporate in their classrooms in order to create authentic multicultural classrooms and to promote multiculturalism. The three practices are 1) integrating culturally relevant pedagogy/culturally responsive teaching, 2) understanding multicultural families, and 3) pursuing social justice. These practices can help early childhood educators better understand multicultural students and families and have more meaningful interactions and partnership opportunities with them. / text
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