Doctor of Philosophy / Department of Secondary Education / Jacqueline D. Spears / Moses & Cobb (2001) argue that algebra is a “civil right” and assert that limited algebraic understanding has an unfavorable impact on African American students’ entry into post-secondary education. Gay (2000) outlines six pedagogical methods, known as culturally responsive teaching (CRT), which emphasize the importance of teachers creating learning environments that relate to the personal experiences and cultural perspectives of minority students. The National Council of Teachers of Mathematics (NCTM) prescribes five process standards (communication, problem solving, connections, representation, and reasoning and proof) and the Equity Principle (includes setting high expectations, responding to the needs of culturally and linguistically diverse students, and providing support) for effective mathematics instruction. CRT, the NCTM Process Standards, and the NCTM Equity Principle served as the conceptual framework for this mixed-method study. Thirty-four teachers from two elementary and two middle schools in one school district in the Midwest responded to The Powell Teaching Mathematics Index (PTMI), a five-option Likert survey that explored teachers’ current “use” and “desire” to use CRT methods, NCTM process standards, NCTM Equity Principle, and teachers’ personal efficacy in learning and teaching mathematics in general and in algebra. Results from the PTMI revealed that teachers had a “desire” to use CRT in mathematics with AA students (M=4.41, SD=0.70); and although there was more variance among respondents, teachers also reported a “desire” to use process standards in algebra with AA students (M=3.94, SD=1.03). One bivariate correlation revealed a relationship between “use” of process standards in general and “efficacy” (r =0.681, p[less than or equal to]0.01). Eight volunteer teachers participated in a professional development workshop on CRT and integrated one of the six pedagogical methods into their classrooms for one month. Teachers reported “strengths” from the implementation phase as: increased student engagement, transition from teacher-directed to student-directed learning and an increase in student confidence in mathematics. Implementation “strains” were reported as: a time consuming process, difficulty in providing individual attention and an increase in classroom noise level. Findings have implications for teacher education programs, local school district and teacher networks.

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

The purpose of this research study was to explore how the significance of place serves as a part of Indigenous—specifically Diné (Navajo)—education cultural responsiveness in the art classroom. Further, objectives of the study included learning how North American art teacher educators can more effectively weave Indigenous understandings of place into pre-service art teacher education to benefit Indigenous learners' needs. I employed a qualitative approach to this study using multiple methodologies: ethnography, phenomenology, an Indigenous research methodology, and arts-based research. Through personal interviews with six participants—two Diné artists, two art teacher educators, and two unfamiliar art teachers new to reservation-serving schools—I sought to locate culturally situated perspectives and values. The goal of the interviews was to gather ideas about the significance of place, about relationships between place and art, and about art teacher preparation for teaching in Diné-serving schools. The design of the study also included new unfamiliar non-Diné art teacher preconceptions and in-situ learning experiences of teaching on the reservation. Beyond the participant interviews, I engaged an arts-based exploration of my experiences with Diné people as an outsider/insider member of the Diné community. The artwork I created also helped weave together data from participant interviews. Findings from the Diné artist participants suggested that places hold significance in Diné culture, art making, and the display or use of art. According to Diné epistemological perspective, place is more than just a physical location, and different from some mainstream ideas about place. For Diné interviewees, place is a container of aspects of life such as energies, nature, spirits, people, and a multitude of other significances, some tangible and some intangible. Findings from interviews with art teacher educators of other Indigenous groups also indicated that place is significant to many Native American peoples, and the idea of that significance is difficult to transmit to Euro-American pre-service teachers. Interviews also indicate that focusing teaching education on social justice theories and employing Native American art and artists can assist in the preparation of pre-service art teachers to teach in reservation or pueblo communities. However, there are deeply rooted cultural concepts that come into play once the new teacher reaches her/his teaching assignment community. Lastly, findings revealed that new unfamiliar art teachers experience a number of obstacles upon entering Diné communities when their prior understandings about the place is limited. Challenges include understanding acceptable cultural observances, student proclivities, and art making practices. Understanding significance of place, stereotyping concerns, and positionality challenges are among the themes that arose as a result of cross-participant analyses. The implications of this research study advocate for: a) building further knowledge about educating pre-service teachers about cultural relevance, stereotyping, and positionality in Native American-serving art classrooms; b) the need for continued cultural learning and mentoring in-situ; and c) the need for unfamiliar art teachers to develop culturally relevant teaching practices with the help of people in the community.

Technology use in high-minority, low-income middle school ELA classrooms is defined by traditional instructional practices (Applebee & Langer, 2013; Attewell, 2001; Boser, 2013; Cuban, 2001; Lankshear & Knobel, 2008), barriers to access (O’Dwyer et al., 2005; Purcell et al., 2013; Warschauer & Matuchniak, 2010), and inequalities in use (Banister & Reinhart, 2011; Beers, 2004; Gorski, 2009; Makinen, 2006; Powell, 2007; Reinhart et al., 2011; Dijk, 2003, 2006; Warschauer et al., 2004). This characterization, or grand narrative, of technology use is echoed and challenged by this narrative inquiry. Here the stories of two ELA teachers frequently using technology in instruction and working in a high-minority, low-income middle school are examined, guided by the following research puzzle: What might I learn about teaching with technology from two middle school ELA teachers utilizing technology in a high-minority, low-income school? In what ways might participants’ stories mirror or differ from the grand narrative of technology use in high-minority, low-income middle schools? In what ways might this inquiry expand general knowledge of technology use in high-minority, low-income, middle-level classrooms? The resulting narratives are considered in terms of culturally responsive teaching (Delpit, 1994, 1995; Gay, 2000; Irvine, 2002; 2003; Ladson-Billings, 2006), digital literacy (Gilster, 1997; Knobel & Lankshear, 2006; Martin, 2008), and stage-environment fit theory (Eccles & Midgely, 1989; Eccles et al., 1993; Eccles & Roeser, 2011). Findings from this inquiry suggest technology increases engagement and is a distraction, technology makes teaching easier, and barriers hinder technology use.

Too often teachers see mathematics as a culturally neutral subject. Teacher educators need to be aware of their own practice and how it impacts the facilitation of preservice teacher learning, in particular in relation to elementary mathematics and culturally responsive teaching. This qualitative self-study focused on understanding a teacher educator’s enactment of an espoused platform in an integrated instructional third space of an elementary field experience and an elementary mathematics methods course in relation to culturally responsive teaching and mathematics. The research questions guiding this self-study were: (1) In the context of the selfstudy, to what extent do I enact my espoused teacher education platform in the integrated instructional third space that exists at the intersection of an undergraduate elementary field experience and an undergraduate elementary mathematics methods course in relation to culturally responsive teaching and mathematics?; with one sub question (a) What facilitators and challenges do I face as I try to navigate living out my espoused platform within this third space?; (2) In the context of the self-study, how do I transform as a teacher educator while engaging in the process of framing and reframing my platform within this integrated instructional third space? The study took place in the unique context of an integrated instructional third space with the same person who served as the instructor of the mathematics methods course and field supervisor. Data collection included the researcher’s teacher education platform, field notes from observations, and field notes from pre and post conferences with preservice teachers, documents and artifacts from teaching, and a researcher’s journal. The findings pointed to a set of routines of practice for teacher educators to engage in while facilitating preservice teacher learning about culturally responsive teaching and mathematics knowledge for teaching. The routines of practice included: probing questions, utilizing personal connections, offering suggestions, modeling, and targeted activities. The findings also included facilitators and barriers to the process of working with preservice teachers in the integrated instructional third space in relation to their learning of culturally responsive teaching and mathematics; they include: relationships with preservice teachers, relationships with collaborating teachers, and critical conversations. This study has implications for teacher education program design, mathematics course development, field experience course development, and teacher educator professional development.

The purpose of this qualitative narrative inquiry was to describe the teachers' perceptions of pedagogy and examine their cross-cultural strategies regarding culturally responsive teaching of K-12 students. Indigenous students of the Northwest Territories (NWT) face academic challenges in a Eurocentric educational system. Tribal critical race theory and Eurocentric diffusionism provided the conceptual framework in this study. Six participants were interviewed and their narratives were triangulated by a 5-member focus group. The research questions focused on the teachers' strategies for building bridges between the Eurocentric and Native ways. Participants were interviewed and their responses created individual stories, which added to the meaning making. Fifteen themes were identified using open and axial coding. The findings showed a teacher proclivity for pedagogy infused with Indigenous thought, and an understanding that residential schooling was intrusive to Indigenous life. Participants presented an anti-Eurocentric diffusionist stance, advocating for schooling that matches Indigenous life and is devoted to a dynamic home-school culture directed at closing the achievement gap with the rest of Canada. This study contributes to social change by providing supporting evidence for the need to involve Indigenous students in the development of their education.

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Discrimination occurs against underrepresented and misrepresented cultures in the United States of America. Hate crimes, racism, and stereotyping are not only against adults but also students in the educational system. These actions are causing division within our nation. There is a movement for transforming the classroom into one that is culturally inclusive for everyone. These Culturally Responsive Teaching (CRT) methods can help to unite our nation by celebrating diversity. One very effective method to achieve this is by using multicultural literature in classrooms as a way for students to see themselves as if looking in mirrors, understand their peers as if looking through windows, and empathize with other cultures as if stepping through a sliding glass door into the other culture (Bishop, 1990). Arab Americans too often are experiencing discrimination at the same or worse levels than other underrepresented and misrepresented cultures. The goal of this study was to find quality books by and about Arab Americans as multicultural literature is an effective means for creating a culturally inclusive classroom. My first step was to locate any and all books I could find that were written by or about Arab Americans. Then using specific parameters, I narrowed my findings to list only the quality literature I found within the last ten years. These findings are listed for teachers to use and access with ease. While reading these books in the classroom, it is important to initiate conversations with and among the students. Therefore, I created a list of general guiding questions that pair with the literature for teachers to use in their classrooms to get their students talking and thinking about the multicultural books they are reading. These discussions can help move classrooms into ones that celebrate individual cultures, embrace diversity, and instill empathy among the students.

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