Affirming Diversity: The Sociopolitical Context of Multicultural Education

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Teaching to Transgress: Education as the Practice of Freedom

Transforming Qualitative Data: Description, Analysis, and Interpretation

Transforming qualitative data: Description, analysis, and interpretation

Cosmopolitanism: Ethics in a World of Strangers. By Kwame Anthony Appiah. (New York: W. W. Norton, 2006. Pp. xxii + 196, preface, introduction, acknowledgments, notes, index. $24.95 cloth, $15.95 paper) Kwame Anthony Appiah's Cosmopolitanism is meant as a guide for identifying and confronting complex ethical issues in a multi-perspectival world. Its author, an Oxford-educated philosopher of Ghanaian-British parentage, bridges worlds. The term cosmopolitanism - the author prefers it over globalizations narrow association with economics and multiculturalismi observed tendency to prescribe - encompasses two core values: "the idea that we have obligations to others, obligations that stretch beyond those to whom we are related by the ties of kith and kin, or even formal ties of a shared citizenship," and the idea "that we take seriously the value not just of human life but of particular human lives, which means taking an interest in the practices and beliefs that lend them significance" (xv). Terms such as tolerance, kindness, and pluralism are central to cosmopolitan thinking. Appiah presents a wide range of issues that can serve as frames through which to examine how we as individuals and professionals make ethical decisions - essential for the humanities scholar, student, and public-sector folklorist: How real are values? What do we talk about when we talk about differences? Is any form of relativism right? When do morals and manners clash? Can culture be owned? What do we owe strangers by virtue of our shared humanity? And all this is good... and yet, and yet. Too often, the resolutions Appiah proposes for these key issues are so one-sided and misleading, so bolstered by irrelevant, erroneous, and outdated sources, that they are of little help in sorting through the paradoxical interfaces of pluralism and autonomy, diversity and democracy, and globalization and protection of what is valuable in the local. In his central chapter, "Cosmopolitan Contamination," Appiah proposes a change of priorities - away from purity, peoples, authenticity, tribalism, and cultural protection, and toward individuals, mixture, modernity, rights, and what he calls contamination (his term for healthy hybridization) . His philosophical underpinning ("The right approach, I think, starts by taking individuals - not nations, tribes or 'peoples' - as die proper object of moral concern" [Appiah 2006] ) is a hallmark of rightist thought and practice. The left emphasizes social, political, and environmental factors that can constrain the ability of individuals to choose freely. Both perspectives are needed, but only one is developed in this book. Many folklorists are familiar with issues of cultural change and preservation as discussed at UNESCO and WIPO. Appiah reveals no understanding of the complexities of diese dynamics. He wrongly assumes many anthropologists to be cultural relativists who tolerate such practices as female genital mutilation (15) and that UNESCO's Declaration of Cultural Diversity celebrates a pluralism that could embrace the likes of the KKK conveniently ignoring Article IV: "No one may invoke cultural diversity to infringe upon human right. …

Cosmopolitanism: Ethics in a World of Strangers

What knowledge is most worth knowing and who determines what knowledge is most worth knowing (Schubert, 1986)? These questions are significantly important in the context of contemporary education. ...

“Multiplication Is for White People”: Raising Expectations for Other People's Children. Lisa Delpit. New York: New Press, 2012. 224 pp. $26.95 (hardcopy).

In this study of White teacher identity literatures, we historicize, define, and advance second-wave White teacher identity studies in education research and teacher education. First, we provide a discussion of methodology used to conduct this study called the synoptic text. Second, we provide an historical account of White teacher identity studies that situates our review of literatures. Third, using the methodology of the synoptic text, we provide a systematic review of White teacher identity studies between 2004 and 2014. Situated within an account of a developing field, we develop the notion of second-wave White teacher identity studies. In our discussion and conclusion, we articulate the pedagogical implications of second-wave White teacher identity studies for education research and teacher education.

Second-Wave White Teacher Identity Studies A Review of White Teacher Identity Literatures From 2004 Through 2014

Oh, fix me Oh, fix me Oh, fix me Fix me, Jesus, fix me. We're still blaming teachers. At conferences and in publications, we 're still blaming teachers. In the news and at school board meetings, we're still blaming teachers. We're still talking about what teachers aren't doing and what they don't know. Teachers are faulty and broken. And everyone has something to say about how to fix them. Yes, it's the teachers who are broken, faulty, and require fixin'. But I submit to you that teachers, like the students they serve, are victims. They get smashed by school districts with wrecking balls of bureaucracy, limited resources, and inadequate pay. They get smashed by impractical professional development that does little to support the realities of day-to-day school life. But sadly, they are also wrecked by us: teacher educators. But we are victims, too. We suffer the indignities of a political tenure track system that rarely values collaborative work in schools and school communities. We suffer the injustice of state and NCATE standards that devalue true social justice and academic freedoms that embrace a true and authentic meaning of curriculum. But rarely do we get at the source. It is rare that we talk about how teachers are developed. How are teacher education programs structured? In what ways are these programs evaluated? And, in what ways do teacher educators engage in and model critically reflective self-assessment and evaluation toward the continual improvement of a praxis that supports educational equity? As a woman of color scholar whose work focuses on the intersections of social foundations and curriculum theory in the context of urban teacher education, I am an advocate and purveyor of scholarship and praxis that raises the intellectual value of the work of teachers and teacher educators who wholeheartedly and unselfishly support those who are most likely to be underserved in the educational arena, k-20. I advocate for and subscribe to the praxis of engaged pedagogy as defined by cultural critic and scholar bell hooks (1994). I advocate for and subscribe to the theoretical and conceptual notion of critical race feminism as defined by legal scholar and social activist Adrien K. Wing (1997). What I propose is a classroom praxis of engaged pedagogy from a critical race feminist perspective. In this article, I will describe hooks' engaged pedagogy in the context of the experiences I gained from a group of African American pre-service teachers in a social foundations course. This will be followed by a description of critical race feminism. The article will conclude with a discussion on engaged pedagogy from a critical race feminist perspective. Engaged Pedagogy bell hooks (1994) speaks elegantly about the process of teaching students "in a manner that respects and cares for" (p. 13) their souls as opposed to "a rote, assembly line approach" (p. 13). As a contrast to the 'safe' place of lecture and invited response, hooks moves to a place of resistance as she espouses "a progressive, holistic education ... more demanding than critical or feminist pedagogy" (p. 15). hooks advocates an education that goes beyond the classroom (Florence, 1998) and relates to students as whole human beings. In the context of the social foundations classroom at a historically Black university, this required finding ways to get to know my students and their connections to their families. This meant students interjecting their experiences regarding such issues as parental involvement to include their right to question the value of attending local school board meetings as part of their learning experience. Beyer (as cited in Florence, 1998) suggests that this may mean including elements of popular culture in the classroom experience. In my social foundations classroom, my students expressed a preference for writing rap and poetry to deliver their ideas, rather than the essay style writing required in the syllabus I developed. …

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Engaged Pedagogy and Critical Race Feminism.

Public schools have increasing numbers of its teachers fitting into one demographic, white and female, while the numbers of African American teachers decrease (Ladson-Billings, Crossing over to Canaan: The Journey of New Teachers in Diverse Classrooms. San Francisco: Josey-Bass [2001]). Furthermore, African American collegiates who decide to enter teaching may face a chilly climate as a result of their cultural and educational experiences as they encounter devaluation in the classroom (Delpit, Other People’s Children: Cultural Conflict in the Class room. New York: The New Press [1995]). As a result, African American pre-service teachers may question the validity of the formal curriculum presented in college as it conflicts with their perceptions of school, thereby, leaving teacher-educators largely responsible for the quality of life and subsequent devotion to profession of these students. Critical autoethnography, using fieldnotes/research journaling, and student memoirs all through a theoretical backdrop of critical race feminism provide a glimpse into the teaching and learning experiences and dilemmas of one African American female teacher educator utilizing what I call personally engaged pedagogy as a means of enhancing the quality of the learning experiences of her African American pre-service teachers.

Black on black education: Personally engaged pedagogy for/by African American pre-service teachers

As we begin to journey through this new 21st century, educators at every level are endeavoring to meet the challenge to be responsive to the educational needs of their students, current and future. This is especially true in relationship to the education of students of diverse backgrounds (Ladson-Billings 2001; 1999; 1994) in public educational settings. These settings are largely made up of Black and Brown students, African American and Latino/a children. Education for these students has become an important consideration in curriculum and pedagogy for colleges/universities, state boards of education, school districts, and agencies including NCATE. This is further complicated by the fact that the majority of students entering the teaching profession are White and female (Ladson-Billings, 2001). In 2006-2007, 105,641 students earned degrees in education (National Center of Educational Statistics). Of these, 83,125 were women, 70,889 were White women, and 18,979 were White men. The leadership of education mirrors the demographics of those earning degrees and initial certification in education. In 2007-2008, 175,800 professionals earned Masters' degrees in education. There were 134,870 White/Caucasian degree recipients; 31,104 were White/Caucasian males and 103,766 were White/Caucasian females. Concurrently, 8,491 professionals received Doctoral degrees in education; 5,589 were White/Caucasian with 2,773 White/Caucasian males and 3,683 White/Caucasian female degree recipients. These numbers are staggering next to the increasing numbers of non-White students in America's public schools. These numbers also speak to the limited presence of African Americans as educators in public school settings. Just these numbers alone indicate a potential cultural gap between most educators and students. As African-American educators working with White teacher/educators who teach diverse student populations, we know it is necessary for our colleagues to gain access to and create understandings of the cultural experiences of African American and Latino/a students. An understanding of these cultural experiences will, at minimum, provide a glimpse of their students' cultural identities while helping them to understand their own; "White Americans also have a cultural identity" (Robinson, 1999, p.88). While it is clear that cultural identity and cultural experiences alter how individuals view their world (Berry, 2005), this discussion will focus on the ways in which these factors impact teaching praxis. Why is cultural identity and cultural experience important in the teaching practice of African American teacher/educators who will serve diverse student populations (primarily African American students) in school settings? How might the cultural identities and cultural experiences of the African American teacher/educator affect their (future) (African American) students? How might the cultural identity and cultural experience of the teacher/educator affect the students? How might knowledge of their students' cultural identity and cultural experience influence the praxis of the teacher/educator? In what ways does critical race theory (CRT)/critical race feminism (CRF) connect with issues of cultural identity and cultural experience? And why is it important to understand these connections in the context of teaching? In this article, we will first discuss cultural identity and cultural experience. In this discussion, we will articulate our meanings for cultural identity, cultural experience(s), and cultural gap in the context of this work. Following this will be a discussion on CRT/CRF. Then we will address two questions: (1) In what ways does CRT/CRF connect with issues of cultural identity and cultural experience and (2) in what ways have such connections served the praxis of two African American educators? Cultural Identity and Cultural Experience Cultural experience, for the purpose of this work, is defined as events (singularly or collectively engaged) specific to a group of individuals with shared beliefs, values, traditions, customs, practices, and language. …

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Theodorea Regina Berry

Papers

“Multiplication Is for White People”: Raising Expectations for Other People's Children. Lisa Delpit. New York: New Press, 2012. 224 pp. $26.95 (hardcopy).

Second-Wave White Teacher Identity Studies A Review of White Teacher Identity Literatures From 2004 Through 2014

Engaged Pedagogy and Critical Race Feminism.

Black on black education: Personally engaged pedagogy for/by African American pre-service teachers

Cultural Identity and Education: A Critical Race Perspective.