Culturally Sustaining and Revitalizing Pedagogies: Volume 29

In an age when computer science largely shapes the engagement of widely diverse populations with the world, the majority of computing professions are dominated by males, primarily of European descent. This monolithic group exhibits hubris that needs to be mitigated by drawing upon diverse points of view. This chapter examines computer science production and its contribution to global climate change through e-waste, water usage, and technophilia. Examining Indigenous epistemologies and intersectional theory to address race, class, and gender issues in relation to global climate change, the chapter advocates for broadening computer science education as a culturally sustaining (Paris, D. (2012). Culturally sustaining pedagogy: A needed change in stance, terminology, and practice. Educational Researcher, 41(3), 93–97; Paris, D., & Alim, H. S. (2014). What are we seeking to sustain through culturally sustaining pedagogy? A loving critique forward. Harvard Educational Review, 84(1), 85–100) and revitalizing (McCarty & Lee, 2014) approach to nurturing a social and environmentally responsible movement in computer science education.

The rate of Native Americans attending institutions of higher education is much lower (24 percent) in comparison to their White peers (48 percent) (Ross et al., 2012). This chapter explores factors that contribute to the accessibility of higher education for Native American students (e.g., family, institutions, communities, and academic influences.) The extreme differences in the rate of Native Americans attending institutions of higher education are not attributed to one single problem. However, this chapter argues that it is imperative to see that an accumulation of experiences influence higher education accessibility and in order to increase the attendance of Native Americans in colleges and universities, a multifaceted approach informed by Tribal Critical Theory must be used.

In this chapter, the author provides empirical research that supports the implementation of DLPs as programs that provide cogitative learning, high academic achievement, and the opportunity to be competitive in a global economy for all students – including culturally and linguistically diverse students – in order to achieve education equity. The author utilizes Arizona as an example of education policy that excludes and further marginalizes language minority students by requiring English proficiency as a requirement to be part of Dual Language Programs (DLPs). Furthermore, the author frames the current education climate and language policy affecting DLPs through an Interest Convergence theoretical lens.

This chapter describes a case study of a teacher, Mrs. L., whose teaching incorporates culturally sustaining pedagogy (CSP) into U.S. and World History classrooms in order to meet the academic and linguistic needs of her specific student populations. The examples used in this chapter come from two settings in which Mrs. L has worked – an alternative high school for pregnant and parenting minors and a junior high school. Both settings were located in a diverse region of Southern California. Mrs. L’s methods for incorporating CSP into her U.S. and World History content were based foremost on establishing and building relationships and rapport with each girl in her class. Mrs. L incorporates CSP as she teaches her students about first and secondary sources through Richie Valens, develops critical thinking as she teaches about the Westward Expansion and the Lewis and Clark expedition, and develops technology skills as she teaches about various cultural views of death.

The primary purpose of this chapter is to portray the transformative, educational journey of an Indigenous educator. Using an Indigenous way of learning in connection with the Yup’ik teachings of kenka/love and ellangeq/awareness the author describes the clashes and challenges that Western education brings about as it conflicts with Indigenous epistemologies. She shares how she transformed her way of learning and teaching in higher education through continuous reflection and transformation by using her own Indigenous ways of knowing. She goes on to show how these ways of knowing can transform higher education classrooms into culturally sustaining and revitalizing spaces.

This chapter considers the work of preparing educators to teach in culturally sustaining/revitalizing ways. It is based on a qualitative study that examined 60 preservice interns’ cross-cultural experiences in schools in Alaska Native villages. The chapter explores the interns’ descriptions of the schooling contexts related to school-based instruction of Indigenous languages and cultures and considers pedagogical implications for preservice programs that aim to prepare culturally sustaining/revitalizing educators. Findings include accounts of instructional practices in classrooms teaching Indigenous languages and cultures and themes presenting the schooling contexts as crisis, struggle, and hope. Implications for teacher education are discussed consisting of pedagogical responses to the contexts interns described and considerations for supporting preservice teachers’ transformative learning.

This chapter documents the steps taken in one teacher preparation program to foster culturally sustaining practices (Paris, 2012) in pre-service Alaska Native teachers, as well as in their non-Native peers. For pre-service teachers to develop the skills, understanding, and dispositions necessary to respectfully gather, honor, and use local knowledge in their future classrooms they must first recognize the value and significance of locally relevant curriculum; second, understand how to respectfully gather and document current “living” local knowledge; and third, become empowered with the skills and knowledge to purposefully integrate local knowledge into the curriculum. This chapter uses one semester-long assignment, and data gathered from work samples from that assignment, as the foundation of an exploration into how these three steps can be enacted in the teacher preparation process. The accompanying data show that living Indigenous knowledge exists in abundance in young Alaska Native pre-service teachers, and when appropriately supported, pre-service teachers can develop powerful curriculum that is rooted in local knowledge and also aligned with the academic goals of the curriculum.

Western schooling has contributed significantly to the colonization of Indigenous peoples in Alaska. Non-Native approaches continue to dominate in many schools that serve Indigenous P-12 students. This disconnect can lead to students and families who are disengaged from school (Castagno & Brayboy, 2008). In rural schools serving Indigenous students in Alaska, most school staff are hired from out of state, leaving youth vulnerable to practices that may not include their knowledge systems, languages and values. Unexamined practices by Western teachers can unknowingly perpetuate, “… ongoing legacies of colonization, ethnocide and linguicide” (McCarty & Lee, 2014). As one way to address this ongoing issue, faculty at the University of Alaska Anchorage College of Education developed a course called the Induction Seminar. The Seminar is a yearlong, online course for non-Native educators serving in rural Indigenous communities which combines an Alaska Department of Education teacher requirement for a multicultural course and an Alaska Studies course. The class content and processes familiarize Western educators with Indigenous ways of knowing and encourage them to examine their role in bringing about positive school reform. The course is increasingly requested by new-to-Alaska educators teaching in Indigenous communities and is making a small and hopeful impact in preparing educators to become more confident and competent in implementing culturally sustaining and revitalizing practices (Paris, 2014). This chapter describes how Western university instructors and P-12 educators used an “inward gaze” (Paris & Alim, 2014) to examine current practices and seek out pedagogies that support Indigenous education in rural Alaska.

This chapter chronicles the experiences of a community engaged Latina and Wayuu science education faculty member who worked in a rural village in south central Alaska with Cup’ik teachers, Elders, and parents. The work began in the summer of 2012 and continues five years later. The chapter includes a series of vignettes that chronicle experiences shared during trips to the village in the summer, fall, winter, and spring. The mentioning of seasons is crucial because in the Arctic activities are determined by the seasons. These experiences emote metaphors that are related to my personal and professional identity and help chronicle a transformation that is deeply tried to how place and the activities that take place in the company of community members and mentors generate new insights related to the incommensurable western and Alaska Native paradigms of pedagogy, research, and educational policy in contexts where the language, culture, and place are at stake.

This chapter discusses a family writing project that a third and fourth grade English Language Development (ELD) teacher created with and for her students and families. The project took place within a state with English-only mandates, restrictive curriculum, and harsh anti-immigrant politics. The author outlines the ways that the project worked to disrupt the restrictive policies to honor and celebrate the cultures, languages, and ways of knowing and students and families by inviting them to write and share stories from their lived experiences.

In this chapter, using a narrative approach, the author reflects on her experience traveling to rural Alaska to teach an undergraduate course to a group of Alaska Native students. She reflects, using five words, on her own upbringing, how she prepared for the experience, and her lessons learned, with the intention of helping other educators consider who they are, how they teach, and how they might help their Indigenous students succeed.

This one-year qualitative study examined the role Culturally Sustaining Pedagogies (Paris, 2012; Paris & Alim, 2014) had on secondary pre-service teachers in an urban school. This study examined the journey of six pre-service urban high-school teachers in Arizona as they enact Culturally Sustaining Pedagogy (CSP) in a year-long student teaching residency. Pre-service teachers worked with and learned from English Language Learners in various contexts. Factors that influenced their CSP practices are discussed through themes that emerged from interviews and classroom observations.

Planning and implementing in-service professional development to support teachers’ pedagogical practices for English language learners (ELLs) first considers building upon existing teachers’ knowledge and understanding of practice. Teaching English Learners Academic Content (TELAC) is an in-service professional development model that provides an enriched program curriculum to urban teachers seeking to improve teaching practices for their ELLs. Through an integrative approach of learning coupled with learning experiences, practicum activities, observational feedback, and coaching, teachers initiate refinement to practice that reflect culturally sustaining pedagogy. Funded by the U.S. Department of Education, Office of English Language Acquisition/National Professional Development program, Teaching English Learners Academic Content (TELAC) (2012–2017) is a K-12 program in Arizona designed to build a cadre of teachers adept with implementation of instructional strategies that support ELL academic success. All of the participants in this in-service professional development program are K-12 teachers of English language learners, teach any grade level and subject area in urban school districts with a majority of students who are second language learners of English. Teachers’ shared common concern is the need to improve pedagogical practices for ELLs and to personally develop their knowledge and capability to change teaching practices.