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Journal articles on the topic 'Native American Visual Culture Education'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Evans, Charlotte J., and Kelvin L. Seifert. "Fostering the Development of ESL/ASL Bilinguals." TESL Canada Journal 18, no. 1 (October 31, 2000): 01. http://dx.doi.org/10.18806/tesl.v18i1.896.

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This article provides a bilingual perspective about literacy development in deaf students and uses the bilingual perspective to recommend effective teaching strategies for this group of students with special needs. In the case of deaf students, however, the bilingualism is not between two oral languages, but between American Sign Language (ASU and written English. The analogy of Deaf education to bilingual education is imperfect, as the article shows, but nonetheless helpful in suggesting educational strategies. One difference from classic bilingual education is the difference in mode of the two languages, with ASL using a haptic mode (signing) and written English using a visual mode. Another difference is the nontraditional nature of Deaf communities. Although ASL communities certainly have histories and traditions, Deaf individuals rarely learn these from family ties or immersion in a kinship-based culture that "speaks" ASL. Despite these differences in language mode and cultural transmission, teaching deaf students benefits from many strategies usually associated with the teaching of second languages, including fostering motivation, developing self concepts, understanding language development, knowing elements of a student's first language, allowing judicious translation,focusing on comprehension rather than syntax, and incorporating cultural values and native speakers-signers as role models.

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Oxendine, Symphony D., Deborah J. Taub, and Elise J. Cain. "Factors Related to Native American Students' Perceptions of Campus Culture." Journal of College Student Development 61, no. 3 (2020): 267–80. http://dx.doi.org/10.1353/csd.2020.0027.

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3

Caple, Gerald, and Andrew G. Sykes. "Bridging Native American Culture and Chemistry: Gas Chromatography Experiments That Examine Native Foods." Journal of Chemical Education 76, no. 3 (March 1999): 392. http://dx.doi.org/10.1021/ed076p392.

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Lowe,, John, and Karine Crow,. "Utilization of a Native American Nursing Conceptual Framework to Transform Nursing Education." International Journal of Human Caring 13, no. 3 (April 2009): 56–64. http://dx.doi.org/10.20467/1091-5710.13.3.56.

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The purpose of this qualitative study was to discover how the Nursing in the Native American Culture conceptual framework is utilized in nursing education. The conceptual framework describes how Native American nurses practice the profession of nursing. Using a focus group method, data were collected from 14 focus groups that were formed among 56 nurses and nursing student participants to discuss the experience and meaning of utilizing the Nursing in the Native American Culture conceptual framework in guiding nursing education. The findings revealed multifaceted and expansive aspects of how the conceptual framework is and can be used in relation to nursing education.

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Glenister Roberts, Kathleen. "Speech, Gender, and the Performance of Culture: Native American “Princesses”." Text and Performance Quarterly 22, no. 4 (October 2002): 261–79. http://dx.doi.org/10.1080/10462930208616173.

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Zorn,, CeCelia R., Mary Ellen Stolder,, and Marina J. Majeski,. "Expanding the Circle: Connecting Native American Learners with Distance Education." International Journal of Human Caring 8, no. 1 (February 2004): 56–60. http://dx.doi.org/10.20467/1091-5710.8.1.56.

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There appears to be a lack of bridging between Native American students and their culture, and the dominant Anglo system of higher education. This gap widens when the student participates in distance education (DE) and is separated from the teachers by space and time. This article calls for meeting the challenge of caring in academe by addressing cultural aspects of Native American students and provides suggestions for facilitating their learning through DE. After the Native American-Anglo relationship is briefly examined, characteristics and experiences of the Native American student are highlighted, followed by an examination of DE concerns pertinent to this population. Situated learning and a caring pedagogy are used as a framework to provide strategies that enhance success of the Native American student in DE.

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Cunningham, Keith, Kathyrn Cunningham, and Joanne Curry O'connell. "Impact of differing cultural perceptions on special education service delivery." Rural Special Education Quarterly 8, no. 1 (March 1987): 2–8. http://dx.doi.org/10.1177/875687058700800101.

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This article summarizes research concerning the nature of culture and cultural change; reviews Anglo-American treatment of Native Americans; demonstrates the direct influences of cultural perceptions and historical treatment upon special educators and Native Americans; and suggests a method for studying cultural perceptions in order to better serve the needs of Native American special students, families, and communities.

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Schulhoff, Anastacia M. "More than Native American narratives." Narrative Inquiry 25, no. 1 (December 31, 2015): 166–83. http://dx.doi.org/10.1075/ni.25.1.10sch.

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The goal of this research is to understand how Native American storytellers challenge stereotypes and reclaim ‘authentic identities’ for themselves and their listeners with the stories that they tell. Employing qualitative methodology — thematic analysis, grounded theory, and narrative analysis — I examine one hundred and three stories featured on two affiliated websites that have recorded stories told by Native American elders, historians, storytellers, and song carriers. I find that the storytellers construct subversive narratives that challenge “the Native American” stereotypes, mythologies, and formula stories that circulate through the dominant culture. Temporal shifting, a new concept I develop in this paper, facilitates in the construction of what the storytellers believe to be an “authentic” identity. Temporal shifting, as I define it, is the past/present division in the double-consciousness of a marginalized person — it is a tool used to construct subversive stories. This research expands sociological understanding of Native Americans in general and Native American storytellers, in particular. I also introduce a new concept, temporal shifting, to the fields of critical race theory, cognitive sociology, and symbolic interactionism as an analytical device to use when looking at marginalized peoples’ narrative identities.

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Bank, Rosemarie K. "Staging the "Native": Making History in American Theatre Culture, 1828-1838." Theatre Journal 45, no. 4 (December 1993): 461. http://dx.doi.org/10.2307/3209016.

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Ponchillia, S. V. "The Effect of Cultural Beliefs on the Treatment of Native Peoples with Diabetes and Visual Impairment." Journal of Visual Impairment & Blindness 87, no. 9 (November 1993): 333–35. http://dx.doi.org/10.1177/0145482x9308700906.

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An increase in the incidence of diabetes among Native Americans, Mexican Americans, and Pacific Islanders is leading to a modern epidemic of diabetes and its complications. Traditional cultural beliefs can affect the success of services to native peoples who are experiencing vision loss. This article discusses these cultural beliefs, with illustrations from Native American culture, and the implications for the provision of services.

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11

Adams, David Wallace. "Fundamental Considerations: The Deep Meaning of Native American Schooling, 1880-1900." Harvard Educational Review 58, no. 1 (April 1, 1988): 1–29. http://dx.doi.org/10.17763/haer.58.1.h571521105l7nm65.

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In the mid-nineteenth century, U.S. policymakers held two conflicting visions of the Indian's future: one, that Indians as a race were doomed to extinction, and two, that Indians were capable of being "civilized" and assimilated into White society. By the end of the century,in light of the Indians' loss of land and traditional ways of life, policymakers under-took an intense campaign to assimilate Indians through schooling. David Adams argues that to see this process of schooling simply as a means of assimilating the Indian into White culture is to rob this historic fact of its deeper meanings. Adams examines three perspectives and fundamental considerations that were at work at that time: the Protestant ideology, the civilization-savagism paradigm, and the quest for land by Whites, and explores how these translated into concrete educational policy. In the end the author argues that these three perspectives reinforced each other and were essential factors in the history of Indian schooling.

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Madsen, Deborah L. "The Making of (Native) Americans: Suturing and Citizenship in the Scene of Education." Parallax 17, no. 3 (August 2011): 32–45. http://dx.doi.org/10.1080/13534645.2011.584413.

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Roche, Victoria F., Rhonda M. Jones, Clint E. Hinman, and Nathalie Seoldo. "A Service-Learning Elective in Native American Culture, Health and Professional Practice." American Journal of Pharmaceutical Education 71, no. 6 (September 2007): 129. http://dx.doi.org/10.5688/aj7106129.

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Demmert, William G. "The Influences of Culture on Learning and Assessment Among Native American Students." Learning Disabilities Research and Practice 20, no. 1 (February 2005): 16–23. http://dx.doi.org/10.1111/j.1540-5826.2005.00116.x.

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McCarty, T. "School as Community: The Rough Rock Demonstration." Harvard Educational Review 59, no. 4 (December 1, 1989): 484–504. http://dx.doi.org/10.17763/haer.59.4.rq43050082176960.

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Teresa L. McCarty takes us to Rough Rock in the center of the Navajo Reservation, and to a bold experiment in Native American ownership of education. As the first school to be run by a locally elected, all-Indian governing board, and the first to incorporate systematically the native language and culture, it proved to be an influential demonstration of community-based transformation. McCarty describes the changes in Rough Rock's social,economic, and political structures, and examines the relation of these changes to educational outcomes for children. Further, she critiques the irony created by the larger institutional structure of federal funding, which both "enables and constrains genuine control over education by Native American communities."

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Collins, Robert. "Introduction: Reducing Barriers to Native American Student Success in Higher Education: Challenges and Best Practices." American Indian Culture and Research Journal 37, no. 3 (January 1, 2013): ix—xvi. http://dx.doi.org/10.17953/aicr.37.3.022728x7h8173725.

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What barriers do Native American and Alaskan Native students face in higher education? How are these barriers to student success being addressed theoretically and practically? To engage these questions, this special issue of the American Indian Culture and Research Journal seeks to open this dialogue and create a compilation that professors and service providers may use to enhance American Indian studies and other academic curricula. Contributors to this special issue explore a broad range of educational, cultural competence, mental health, advocacy, and efficacy concerns.

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Allison-Burbank, Joshuaa. "Historical Influences on Health Care and Education in Native American Communities." Perspectives of the ASHA Special Interest Groups 1, no. 14 (March 31, 2016): 81–86. http://dx.doi.org/10.1044/persp1.sig14.81.

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This article focuses on the influence of historical trauma (Brave Heart, Chase, Elkins, & Altschul, 2011) on the health and education of contemporary Native American (NA) communities. It is crucial that educators and health care professionals understand how events in American history have manifested as attempts to forcefully assimilate NAs into mainstream Euro-American culture. These attempts, which included relocation of NA communities onto reservations, enrollment of young NA children in government boarding schools and forcing these children to stop speaking native languages, and delivery of inadequate medical services (Adams, 1997) have resulted in psychological trauma that has negatively impacted multiple generations of NA families (Walker, 1999). These traumas have been found to be related to the high incidence of chronic health conditions and low academic achievement in NA communities (Whitbeck, Adams, Hoyt, & Chen, 2004; also see article by Gillispie, this issue). Understanding historical trauma as it has occurred in NA communities is a first step in our attempt to best serve NAs as speech-language pathologists (SLPs) in health care and educational settings. Knowledge and a deeper awareness of this historical trauma allows professionals to better understand negative attitudes toward formal education and medical service delivery systems that are not responsive to the rich cultural and linguistic diversity of NA people.

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Morgan, David. "The Visual Culture of American Protestantism in the 19th Century." Caminhando 25, no. 2 (September 29, 2020): 143–65. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n2p143-165.

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The study of Protestant visual culture requires a number of correctives since many scholars and Protestants themselves presume images have played no role in religious practice. This essay begins by identifying misleading assumptions, proposes the importance of a visual culture paradigm for the study of Protestantism, and then traces the history of image use among American Protestants over the course of the nineteenth century. The aim is to show how the traditional association of image and text, tasked to evangelization and education, evolved steadily toward pictorial imagery and sacred portraiture. Eventually, text was all but eliminated in these visual formats, which allowed imagery to focus on the personhood of Jesus, replacing the idea of image as information with image as formation.

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Moser, Irene, Joan Moser, and David Whisnant. "All That Is Native and Fine: The Politics of Culture in an American Region." Western Folklore 44, no. 2 (April 1985): 133. http://dx.doi.org/10.2307/1499558.

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Duchene, Marlys. "GIANT LAW, GIANT EDUCATION, and ANT: A Story About Racism and Native Americans." Harvard Educational Review 58, no. 3 (September 1, 1988): 354–63. http://dx.doi.org/10.17763/haer.58.3.kr2h3r7741568664.

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Many Native American Nations use an oral tradition, including fables and allegories, to transmit cultural beliefs from one generation to the next. In this article, Marlys Duchene creates a story that could be used to describe how the institutions of law and education in Western Culture have served to oppress Native Americans. Duchene illustrates the power inequity between U.S. institutions and indigenous peoples by representing the institutions as giants, while Native Americans are represented by the tiny ant. In her story, ANT questions the GIANTS about their histories vis-à-vis the racial oppression imposed upon Native Americans. The dialogue between ANT and the GIANTS depicts the beginning of a discussion on racial oppression.

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McCarty, Teresa, and Tiffany Lee. "Critical Culturally Sustaining/Revitalizing Pedagogy and Indigenous Education Sovereignty." Harvard Educational Review 84, no. 1 (March 13, 2014): 101–24. http://dx.doi.org/10.17763/haer.84.1.q83746nl5pj34216.

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In this article, Teresa L. McCarty and Tiffany S. Lee present critical culturally sustaining/revitalizing pedagogy as a necessary concept to understand and guide educational practices for Native American learners. Premising their discussion on the fundamental role of tribal sovereignty in Native American schooling, the authors underscore and extend lessons from Indigenous culturally based, culturally relevant, and culturally responsive schooling. Drawing on Paris's (2012) and Paris and Alim's (2014) notion of culturally sustaining pedagogy (CSP), McCarty and Lee argue that given the current linguistic, cultural, and educational realities of Native American communities, CSP in these settings must also be understood as culturally revitalizing pedagogy. Using two ethnographic cases as their foundation, they explore what culturally sustaining/revitalizing pedagogy (CSRP) looks like in these settings and consider its possibilities, tensions, and constraints. They highlight the ways in which implementing CSRP necessitates an “inward gaze” (Paris & Alim, 2014), whereby colonizing influences are confronted as a crucial component of language and culture reclamation. Based on this analysis, they advocate for community-based educational accountability that is rooted in Indigenous education sovereignty.

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Atkin, Tony, and Carol Herselle Krinsky. "Cultural Identity in Modern Native American Architecture: A Case Study." Journal of Architectural Education (1984-) 49, no. 4 (May 1996): 237. http://dx.doi.org/10.2307/1425296.

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Vincent, Claudia, Tary Tobin, and Mark Van Ryzin. "Implementing Instructional Practices to Improve American Indian and Alaska Native Students’ Reading Outcomes: An Exploration of Patterns Across Teacher, Classroom, and School Characteristics." Journal of Teacher Education 68, no. 5 (May 18, 2017): 435–50. http://dx.doi.org/10.1177/0022487117702581.

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The Native Community strongly recommends integrating Native language and culture (NLC) into reading instruction to improve outcomes for American Indian/Alaska Native (AI/AN) students. However, little is known about the extent to which recommended practices are used and what might facilitate their implementation. The National Indian Education Study conducted by the U.S. Department of Education surveys teachers of AI/AN students on their instructional practices. This descriptive study builds on previous analysis of survey data, which identified measurable dimensions of NLC in instruction. We now examine (a) the extent to which teachers implement these dimensions and (b) what teacher, classroom, and schoolwide characteristics facilitate implementation. Outcomes suggest that the recommended practices are rarely implemented, and that AI/AN teachers speaking Native language(s) and teaching in classrooms with high AI/AN enrollment located in schools employing AI/AN teachers and staff implement the recommended practices more often. We discuss implications for teacher education and support.

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Locatis, Craig, Cynthia Gaines, Wei‐Li Liu, and Michael Gill. "Extending a Blended Education Programme to Native American High School Students in Alaska." Journal of Visual Communication in Medicine 32, no. 1 (January 2009): 8–13. http://dx.doi.org/10.1080/17453050902821181.

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Chikamatsu, Nobuko. "The effects of L1 orthography on L2 word recognition: A study of American and Chinese learners of Japanese." Studies in Second Language Acquisition 18, no. 4 (December 1996): 403–32. http://dx.doi.org/10.1017/s0272263100015369.

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This paper examines the effects of a first language (L1 ) orthographic system on second language (L2) word recognition strategies. Lexical judgment tests using Japanese kana (a syllabic script consisting of hiragana and katakana) were given to native English and native Chinese learners of Japanese. The visual familiarity and length in test words were controlled to examine the involvement of phonological or visual coding in word recognition strategies. The responses of the English and Chinese subjects were compared on the basis of observed reaction time. The results indicated that (a) Chinese subjects relied more on the visual information in L2 Japanese kana words than did English subjects and (b) English subjects utilized the phonological information in Japanese kana words more than did Chinese subjects. Accordingly, these findings demonstrate that native speakers of English and Chinese utilize different word recognition strategies due to L1 orthographic characteristics, and such L1 word recognition strategies are transferred into L2 Japanese kana word recognition.

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Prater, Greg, Susan A. Miller, and Sam Minner. "The Rural Special Education Project: A School-Based Program that Prepares Special Educators to Teach Native American Students." Rural Special Education Quarterly 15, no. 1 (March 1996): 3–12. http://dx.doi.org/10.1177/875687059601500102.

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The preparation, recruitment, and retention of teachers for rural areas and Native American reservations has long been a serious problem. This article describes a teacher preparation program that prepares preservice special education teachers to effectively work with Native American children and their families in a remote reservation area. University students receive practical classroom experience. The instruction is managed by an on-site instructor. The university students also experience almost total immersion in the Navajo culture. Recommendations are made for establishing similar programs in other locations.

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Wills, John S. "Popular Culture, Curriculum, and Historical Representation: The Situation of Native Americans in American History and the Perpetuation of Stereotypes." Historical Representation 4, no. 4 (January 1, 1994): 277–94. http://dx.doi.org/10.1075/jnlh.4.4.03pop.

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Abstract An examination of how Native Americans come to be represented in classroom history lessons demonstrates how the shared cultural biases of teachers and students mediate the representation of different racial and ethnic groups in American history. Although multiple representations of Native Americans are present in the curriculum, a romanticized and stereotypical representation of Native Americans as nomadic, buffalo-hunting Plains Indians is privileged over alternative representations in the classroom. This is due not only to the influence of popular images of Indians found in mainstream American culture, but also to the use of a Eurocentric narrative that emphasizes the presence of nomadic Plains Indians in American history while marginalizing the existence of other Native Americans. These findings suggest that efforts to create a multicultural history curriculum through the addition of women and people of color to the existing narrative of American history may do little to challenge the perpetuation of racial and ethnic stereotypes. (Sociology; Education; Culture)

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Ricci, Jamie L., and Eric M. Riggs. "Making a connection to field geoscience for Native American youth through culture, nature, and community." Journal of Geoscience Education 67, no. 4 (June 10, 2019): 487–504. http://dx.doi.org/10.1080/10899995.2019.1616273.

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Marusek, Sarah. "The Crafting of Law and the Coining of Culture: Legal Semiotic of the American Quarter." Law, Culture and the Humanities 15, no. 2 (March 23, 2015): 352–63. http://dx.doi.org/10.1177/1743872115575139.

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As emblematic productions of folk legality, coins are significant in viewing the constitutive relationship between law and politics. Additionally, images on coined money legally manipulate our American cultural historical recollection. The harsh historical reality of the United States in terms of racial violence, imperialist conquest, and the elimination of native peoples is dim against picturesque images of palm trees, Magnolia blossoms, and sailboats. Because these historical controversies legally and socially shape who we culturally are today, that which is valued and semiotically crafted by law should reflect these important and defining struggles in American history. Legal images that appear on coins are visual connections to an American legacy of confronting injustice that is omitted by the bucolic and innocently trivial legal depictions of American history that these coinage programs promote. In this article, I consider the ways in which coined images represent a visual crafting of law through which political memory is selectively depicted. Through a legal semiotics framework of symbolic articulation and analysis, I assert that the coinage issued under the United States Department of the Treasury’s Coinage Programs since 1999 depicts the politicization of folk art as a type of legal currency that illustrates and memorializes a nationalistic cultural identity. Here, coins literally become specialized portrayals of American history in which discrimination, conquest, and injustice are intentionally visually unrepresented in favor of pictures of trees, animals, mountains, and even fruit. Through such legislation as The 50 States Commemorative Coin Program Act of 1997 [Public Law 105-124], The Native American $1 Coin Act of 2007 [Public Law 110-82], and The District of Columbia and United States Territories Quarters Program under the Consolidated Appropriations Act of 2008 [H.R. 2764], coins are being issued as legal statements of who we as Americans are and where we have come from.

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Oliphant, Emmerentine, and Sharon B. Templeman. "If We Show Them Will They Come? Attitudes of Native American Youth Towards Higher Education." First Peoples Child & Family Review 4, no. 2 (May 13, 2020): 99–105. http://dx.doi.org/10.7202/1069333ar.

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Indigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts.

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Moore, Rita, and Jennifer Gilliard. "Preservice Teachers' Perceptions of Culture in Early Care and Education Programs on a Native American Indian Reservation." Journal of Early Childhood Teacher Education 28, no. 1 (2007): 17–30. http://dx.doi.org/10.1080/10901020601182691.

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Dawson, Emily. "Who’s Asking? Native Science, Western Science, and Science Education." Journal of Science Communication 13, no. 03 (September 22, 2014): R02. http://dx.doi.org/10.22323/2.13030702.

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‘Who’s Asking: Native Science, Western Science, and Science Education’ explores two key questions for science education, communication and engagement; first, what is science and second, what do different ways of understanding science mean for science and for science engagement practices? Medin and Bang have combined perspectives from the social studies of science, philosophy of science and science education to argue that science could be more inclusive if reframed as a diverse endeavour. Medin and Bang provide a useful, extensive and wide-ranging discussion of how science works, the nature of science, the role of culture, gender and ethnicity in science, biases and norms, as well as how people engage with science and the world around them. They draw on their collaborative research developing science education programmes with Native American communities to illustrate the benefits of reconstructing science by drawing on more than ‘Western’ science in education practices. The book argues that reconceptualising science in science education is crucial for developing a more diverse, equitable and inclusive scientific community and scientific practices, as well as improving educational opportunities and outcomes for youth from diverse and non-dominant backgrounds.

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Verbos, Amy Klemm, Deanna M. Kennedy, Joseph S. Gladstone, and Carolyn Birmingham. "Native American cultural influences on career self-schemas and MBA fit." Equality, Diversity and Inclusion: An International Journal 34, no. 3 (March 20, 2015): 201–13. http://dx.doi.org/10.1108/edi-05-2014-0044.

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Purpose – The purpose of this paper is to develop two new constructs (career self-schemas and career locus) and present a conceptual model of the influence of Native American culture on MBA fit. Design/methodology/approach – Using a social cognitive lens on career theory, the authors examine the possible effects of cultural influences on the fit between Native Americans’ career goals and an MBA. Specifically, the authors propose that cultural factors contribute to career self-schemas inconsistent with Native American perceptions of business graduate education. Career self-schemas are an individual’s cognitive map of the self in his or her career. Findings – The conceptual model proposes that aspects of career self-schemas may explain lagging Native Americans’ MBA fit: the MBA is culturally inconsistent, and a community career locus. Research limitations/implications – The model needs to be tested empirically. This research has implications that extend beyond Native Americans to help explain the career aspirations of other diverse groups. Social implications – Native Americans are, in recent years, engaging in economic development that would benefit from Native Americans with MBAs. The authors make recommendations for increasing Native American interest in MBA programs. Originality/value – This paper introduces the constructs of career self-schemas and career locus to explain lagging MBA fit for Native Americans. The constructs may also be applied in other cultures and with other ethnic groups to explain differences in career choice. It may be particularly helpful in an international context.

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Carpluk, Lenora, and Beth Leonard. "Engaging Indigenous Communities in Higher Education: An Analysis of Collaboration and Ownership in Alaska Native Teacher Preparation." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 2, no. 1 (July 29, 2017): 71–88. http://dx.doi.org/10.15402/esj.v2i1.199.

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In 2008, our institution was awarded an Office of Indian Education pre-service teacher preparation grant intended to increase the number of Alaska Native/ American Indian teachers in Alaska. Our research examines grant objectives and outcomes, specifically related to the institution’s stated focus on “culturally responsive teacher preparation” and “preserving and advancing” Alaska Native languages and cultures. We also explore challenges and opportunities encountered during the development of a cultural mentoring community for Alaska Native pre-service teachers, facilitated through collaboration with two Alaska Native teacher community organizations. Our work is informed by foundational literature in Indigenous culture-based pedagogy (Demmert & Towner, 2003), Indigenous higher education (Brayboy, 2012), and culturally responsive/ culturally relevant pedagogy (Ladson-Billings, 1994). Decolonizing methodologies and TribalCrit (Castagno, 2012) are particularly significant in our analysis, as the institution’s mission, vision, and strategic directions initiatives appear to be at odds with outcomes that suggest a continuation of top-down, colonized practices that perpetuate marginalization of Alaska Native students.

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Kang, Jennifer Yusun. "Producing culturally appropriate narratives in English as a foreign language." Narrative Inquiry 16, no. 2 (December 15, 2006): 379–407. http://dx.doi.org/10.1075/ni.16.2.08kan.

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Cross-cultural and second/foreign language (L2) studies on oral narratives have suggested that one’s native language and culture affect discourse production in an L2 and have detected areas of difficulty for L2 learners in producing extended discourse. However, written narrative has received less attention, although it can provide rich data on cross-cultural differences and hold important implications for L2 literacy acquisition and pedagogy. This study was designed to investigate culturally preferred written discourse styles and their effects on L2 writing of personal narratives. It explored cross-cultural differences in the use of narrative structural features including evaluation between first language written narratives produced by native speakers of American English and first- and second-language narratives written by Koreans learning English. Differences in first language narrative styles were used to explain how Korean EFL learners’ narrative discourse in English could vary from native English speakers’ discourse norms. Participants were Korean adult EFL (English as a Foreign Language) learners and American native-English speakers in the U.S. The findings show that specifically Korean cultural strategies were evident in the Korean English learners’ English narrative discourse rather than the preferred discourse style of the target language and culture. The findings hold implications for L2 writing pedagogy and L2 training in discourse production.

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Gilliard, Jennifer L., and Rita A. Moore. "An Investigation of How Culture Shapes Curriculum in Early Care and Education Programs on a Native American Indian Reservation." Early Childhood Education Journal 34, no. 4 (December 7, 2006): 251–58. http://dx.doi.org/10.1007/s10643-006-0136-5.

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De Rosa, Marla. "Letters from the Mackinaw Mission School." New England Quarterly 83, no. 4 (December 2010): 705–18. http://dx.doi.org/10.1162/tneq_a_00025.

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Young Native American women from the Mackinaw Mission write to Mary Lyon and Zilpah Grant at the Ipswich Female Seminary. The 1829 letters reflect the progressive education offered to the students as well as the pressures they were under to forsake their language and culture and embrace evangelical Protestant Christianity

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Sebiane Serrano, Leonardo José. "Mestizo Corporalities: Tropical/vibrant Latin American bodies." Journal of Dance & Somatic Practices 12, no. 1 (August 1, 2020): 107–25. http://dx.doi.org/10.1386/jdsp_00016_1.

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The research suggests understandings about the importance of activation (of/from/in) the body with the systems (culture/communication/health) through somatic‐performative experiences; by means of which the anaesthetized body is destabilized for an awakening of states of the Mestizo Corporalities in the (re)cognition of the tropical/vibrant body. The initiative has fostered the ecology of knowledge, as well as a decolonial education in a research proposal that aims to anthropofagize these experiences in movement of the performer-researcher for an activation/reactivation of diverse points of view incorporating several principles of the somatic‐performative approach, embracing the (inter)arts as an actuator of relationships with nature-life-world, their religious-ritualistic syncretisms and the day-to-day experiences, as well as the paths-identities of the performer-person-researcher. This narrative aims to incorporate completed performances and expose how these paths affect my identity networks; it is in this flow of interactions that articulate transpositions of learning and their different contributions to systems (culture‐communication‐health) that somatic‐performative experiences renew the awakening to the mestizo vibrational body and in some way force the presence of practice research for other methodologies for a decolonial education and knowledge ecology.

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Funk, Clayton. "A lion in a matchbox: Artistic identity and cracking the professional code in American higher education." Visual Inquiry 8, no. 3 (December 1, 2019): 189–95. http://dx.doi.org/10.1386/vi_00003_1.

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Abstract This article is an analysis of the culture of academic professionalism of art programmes in American universities. In the Gilded Age, American universities underwent significant reforms that transformed them in to centres for professional education in Medicine, Law, social work, and other professions, including the visual arts. College art was transformed during these years. Guided by theory set forth by Burton Bledstein, the article decodes this new culture with concepts of time spent in practice and training, the specialized spaces (for art this meant studios and classrooms), and words (the discourse, terminology and language that distinguishes professionals from their clientele). These concepts help embody a collective professional identity of people with boundaries to regulate the social experience art faculty and students in a new, and at times troubled modern culture of professionalism.

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Lopez, Jessica Helen, and Kara L. Bobroff. "Rooted Indigenous Core Values: Culturally Appropriate Curriculum and Methods for Civic Education Reflective of Native American Culture and Learning Styles." Multicultural Perspectives 21, no. 2 (April 3, 2019): 119–26. http://dx.doi.org/10.1080/15210960.2019.1606640.

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Ramirez, Loretta. "David Lamelas’s The Desert People: An Odyssey for Authentic Representation." Contemporaneity: Historical Presence in Visual Culture 5 (November 30, 2016): 136–43. http://dx.doi.org/10.5195/contemp.2016.176.

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In The Desert People (1974) by Argentine artist David Lamelas, screened at the UCLA Hammer Museum (January-June 2016), five travelers contribute to an ethnographic documentary about the southeastern Arizonan Papago tribe. However, the travelers’ untimely doom triggers a paradox—their screened interviews could not have been filmed prior to their demise. This paradox prompts audiences to reevaluate the film’s authenticity in the representation of the Papago’s reality. The verdict may be that depiction of human relations in visual culture is inadequate. Yet, might fragmented truths that function to keep alive a dying society still be worthy alternatives to the total disappearance of a Native American culture? The Desert People explores this question.

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Daley, Sean, Jason Hale, Shelly Bointy, T. Smith, Charley Lewis, Julia Soap, Chandler Williams, Christina Pacheco, and Christine Daley. "For $1,000 You Can Be a Dog Soldier: The Tribe of Should-Be-Ashamed." Practicing Anthropology 37, no. 2 (April 1, 2015): 17–21. http://dx.doi.org/10.17730/praa.37.2.9x51g19018v8r461.

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The use of American Indian imagery, material culture, and cultural traditions by non-Native peoples has received much recent attention by scholars, activists, and the media. However, most of the attention has been focused on sports teams and mascots. One area that has received little attention is the appropriation of Indian imagery and traditions by non-sports related organizations. This article details a recent meeting between members of the American Indian Health Research and Education Alliance (AIHREA) and leaders from the Tribe of the Mic-O-Say. The Tribe of the Mic-O-Say is a Boy Scouts of America™ honor society for Scouts in eastern Kansas and western Missouri who want to "play Indian." The Mic-O-Say have a long history of misappropriating and misrepresenting Indian culture and traditions as well as engaging in cultural imperialism. This alienates Native people from their traditions, undermines self-determination, and creates further animosity and distrust between Natives and non-Natives.

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Gere, Anne Ruggles. "Indian Heart/White Man's Head: Native-American Teachers in Indian Schools, 1880–1930." History of Education Quarterly 45, no. 1 (2005): 38–65. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00026.x.

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Two teachers at Haskell who had a profound impact on my life were Ella Deloria and Ruth Muskrat Bronson. They stood apart from the others as far as I'm concerned. Ella Deloria was Standing Rock Sioux and a graduate of Columbia…. She taught girls' physical education and drama. Ruth Muskrat Bronson was Cherokee and a graduate of Mount Holyoke. She taught English. They both had such a wonderful sense of humor. They taught non-Indian subject matter but had a very strong respect for Indian culture, and they were clever enough to integrate it into the curriculum. They taught their students to have a healthy respect for themselves as individuals and a pride in their heritage. They taught us about Indian values and kept them alive in us. They respected and encouraged us to voice our opinions in and out of the classroom, and they had the ability to draw out our creativity. When Ruth would tell us to have pride in who we were, she'd say, “Indians are people too. Don't forget that.”

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Hermes, Mary, Megan Bang, and Ananda Marin. "Designing Indigenous Language Revitalization." Harvard Educational Review 82, no. 3 (September 1, 2012): 381–402. http://dx.doi.org/10.17763/haer.82.3.q8117w861241871j.

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Endangered Indigenous languages have received little attention within the American educational research community. However, within Native American communities, language revitalization is pushing education beyond former iterations of culturally relevant curriculum and has the potential to radically alter how we understand culture and language in education. Situated within this gap, Mary Hermes, Megan Bang, and Ananda Marin consider the role of education for Indigenous languages and frame specific questions of Ojibwe revitalization as a part of the wider understanding of the context of community, language, and Indigenous knowledge production. Through a retrospective analysis of an interactive multimedia materials project, the authors present ways in which design research, retooled to fit the need of communities, may inform language revitalization efforts and assist with the evolution of community-based research design. Broadly aimed at educators, the praxis described in this article draws on community collaboration, knowledge production, and the evolution of a design within Indigenous language revitalization.

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Kaup, Monika. "“¡Vaya Papaya!”: Cuban Baroque and Visual Culture in Alejo Carpentier, Ricardo Porro, and Ramón Alejandro." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 156–71. http://dx.doi.org/10.1632/pmla.2009.124.1.156.

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Cuba assumes a special place in the genealogy of the latin American Baroque and its twentieth-century recuperation, ongoing in our twenty-first century—the neobaroque. As Alejo Carpentier has pointed out (and as architectural critics confirm), the Caribbean lacks a monumental architectural baroque heritage comparable with that of the mainland, such as the hyperornate Churrigueresque ultrabaroque of central Mexico and Peru (fig. 1). Nevertheless, it was two Cuban intellectuals, Alejo Carpentier and José Lezama Lima, who spearheaded a new turn in neobaroque discourse after World War II by popularizing the notion of an insurgent, mestizo New World baroque unique to the Americas. Carpentier and Lezama Lima are the key authors of the notion of a decolonizing American baroque, a baroque that expressed contraconquista (counterconquest), as Lezama punned, countering the familiar identification of the baroque with the repressive ideology of the Counter-Reformation and its allies, the imperial Catholic Iberian states (80). Lezama and Carpentier argue that the imported Iberian state baroque was transformed into the transculturated, syncretic New World baroque at the hands of the (often anonymous) native artisans who continued to work under the Europeans, grafting their own indigenous traditions onto the iconography of the Catholic baroque style. The New World baroque is a product of the confluence (however unequal) of Iberian, pre-Columbian, and African cultures during the peaceful seventeenth century and into the eighteenth in Spain's and Portugal's territories in the New World. The examples studied by Lezama and Carpentier are all from the monumental baroque sculpture and architecture of Mexico, the Andes, and Brazil's Minas Gerais province: the work of the Brazilian mulatto artist O Aleijadinho (Antônio Francisco Lisboa [1738–1814]; see fig. 2 in Zamora in this issue) and the indigenous Andean artist José Kondori (dates unknown; see fig. 1 in Zamora), central Mexico's Church of San Francisco Xavier Tepotzotlán (fig. 1), and the folk baroque Church of Santa María Tonantzintla (see fig. 3 in Zamora), to mention a few landmarks and names.

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LAW, FRANZO, TRISTAN MAHR, ALISSA SCHNEEBERG, and JAN EDWARDS. "Vocabulary size and auditory word recognition in preschool children." Applied Psycholinguistics 38, no. 1 (May 11, 2016): 89–125. http://dx.doi.org/10.1017/s0142716416000126.

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ABSTRACTRecognizing familiar words quickly and accurately facilitates learning new words, as well as other aspects of language acquisition. This study used the visual world paradigm with semantic and phonological competitors to study lexical processing efficiency in 2- to 5-year-old children. Experiment 1 found this paradigm was sensitive to vocabulary-size differences. Experiment 2 included a more diverse group of children who were tested in their native dialect (either African American English or mainstream American English). No effect of stimulus dialect was observed. The results showed that vocabulary size was a better predictor of eye gaze patterns than was maternal education, but that maternal education level had a moderating effect; as maternal education level increased, vocabulary size was less predictive of lexical processing efficiency.

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Thousand, Jacqueline, Richard L. Rosenberg, Kathryn D. Bishop, and Richard A. Villa. "The Evolution of Secondary Inclusion." Remedial and Special Education 18, no. 5 (September 1997): 270–84. http://dx.doi.org/10.1177/074193259701800503.

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This article offers an alternative “Circle of Courage” paradigm of education, derived from Native American culture, for creating inclusive high schools that welcome, value, support, and facilitate the learning of adolescents with differing abilities. From this perspective, we examine (a) ways to reorganize the structure of secondary schools; (b) emerging best practices for improving curriculum, instruction, assessment, and student social life on campus; and (c) a process and set of communication tools to ensure needed supports for individual students. We conclude by discussing the application of the Circle of Courage paradigm of education.

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Mufwene, Salikoko S. "The ET Column: Globalization and the spread of English: what does it mean to be Anglophone?" English Today 26, no. 1 (February 23, 2010): 57–59. http://dx.doi.org/10.1017/s0266078409990605.

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The author wonders whether English is becoming as universal as is often claimed? Demand for English and American language centers has increased around the world, and TOEFL (Test of English as a Foreign Language) is now administered regularly in many metropolises. To ensure that their students are competitive, economically affluent countries have invested lots of money in the latest audio-visual technology while also recruiting the most competent teachers of English as a second or foreign language. South Korea has stood out in contracting American and British teachers to provide interaction-with-native-speaker experience to its students via satellite while European countries have benefited greatly from student exchange programs that enable their students to improve their competence by immersion in native socio-economic ecologies. Equally noteworthy are financial and emotional sacrifices endured by many, chiefly Korean, families whose mothers/wives and school-age children live in Anglophone countries so that the children can develop native competence in English. The relevant parents assume that as the world-wide market value of English continues to rise, every young person anywhere will need it, at least as a lingua franca, and the more fluent ones will have a competitive edge over their peers. Pop culture will undoubtedly have contributed its share to this rise of its market value.

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Sue, Derald Wing. "Multidimensional Facets of Cultural Competence." Counseling Psychologist 29, no. 6 (November 2001): 790–821. http://dx.doi.org/10.1177/0011000001296002.

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Calls for incorporating cultural competence in psychology have been hindered for a number of reasons: belief in the universality of psychological laws and theories, the invisibility of monocultural policies and practices, differences over defining cultural competence, and the lack of a conceptual framework for organizing its multifaceted dimensions. A proposed multidimensional model of cultural competence (MDCC) incorporates three primary dimensions: (a) racial and culture-specific attributes of competence, (b) components of cultural competence, and (c) foci of cultural competence. Based on a 3 (Awareness, Knowledge, and Skills) × 4 (Individual, Professional, Organizational, and Societal) × 5 (African American, Asian American, Latino/Hispanic American, Native American, and European American) factorial combination, the MDCC allows for the systematic identification of cultural competence in a number of different areas. Its uses in education and training, practice, and research are discussed.

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Vernon, Irene S., and Trudie Jackson. "Closing the Gap: A Research Agenda for the Study of Health Needs among American Indian/Native Hawaiian Transgender Individuals." Ethnic Studies Review 36, no. 1 (January 1, 2013): 37–58. http://dx.doi.org/10.1525/esr.2013.36.1.37.

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Objectives: To explore health research needs of American Indian and Native Hawaiian (AIINH) transgender individuals. Methods: This qualitative study is composed of four focus groups and one informal meeting, totaling 42 AIINH transgender individuals in four major cities. The theoretical and methodological approaches combined grounded theory with the principles of community based participatory research. Results: Healthcare and resiliency are two main themes that emerged as research needs with important subcategories within them. Access to quality care from medical professionals and access to care that is unique to their trans gender status were subcategories within healthcare. Lived experiences, culture, and history were factors found to contribute to their resiliency. Conclusions: There are a number of factors that lead to health disparities among AIINH people. They include the lack of quality care due to the negative encounters with health providers, health care providers' limited knowledge of trans gender issues, and lack of transgender specific services. This must be researched further along with health provider care, attitudes, beliefs, and education. Understanding the lived lives of AIINH trans gender individuals and utilizing their culture and history in health interventions may improve their health and overall wellbeing.

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