Introduction In this paper, I explore the main methodological principles that shape my culturally responsive and emergent research design (Berryman, SooHoo, & Nevin, 2013; Nodelman, 2013). My meth-odological explorations reflect the research purpose and theoretical framework (Denzin, 2009; Leavy, 2014; Shugurova, 2015a). The purpose of my research is to describe and explore some of the local learning practices of a trans–Himalayan kingdom of Lo Mustang (Lo) before schooling was introduced in the 1950s (Reed & Reed, 1968; Shugurova, 2014a, 2015a). My rationale is to give voices to the local people and listen to their stories about their historical experience of learn-ing (Bowers, 2001; Gruenewald, 2003; Patton, 2002; Smith, 2012; Shugurova, …show more content…
My understanding of interbeing is subjective as “the capacity and ability to sense and feel everything in terms of the bond” (Bai, Scott, & Donald, 2009, p. 324). The inter-subjective context is axiological because it is “porous, relational, moving beyond what is solid and individualistic; it includes listening and viewing and calls us to attend to both self and other with respect, compassion, and care” (Walsh, Bickel, & Leggo, 2015, p. 5). Axiology is a reflexive process through which I become conscious of my own values (Spencer, Pryce, & Walsh, 2014). According to Leavy (2012), a/r/tographic situations create an axiology of interconnectivi-ty/interbeing with the artful authenticity that “invites us to actively, subjectively, and wholly en-gage with our work and the work of others from within” (p. 6). My a/r/tographic design is in-formed by my interbeing as an artist, researcher, and teacher (Shugurova, 2014a, 2014c). These roles create “dynamic living spaces of inquiry” (Springgay, Irwin, & Kind, 2005, p. 951). Within these intersubjective spaces of mutual understandings, I connect with the local generative themes and their historical meanings, experiences, and contexts (Freire, 1973a; Shugurova, 2015a). A/r/tography as a methodology of living situations, ethical relations, and new understandings embodies my critical paradigm in a responsive, reflexive, and recursive process that emphasizes deeper theorizing, praxis, and poesis during all research stages (Sinner et al.,
Cultural identity is what makes you who you are. Cultural identity can range from a variety of different things. But in today's culture people do not take the time to learn one another's back ground, they judge others based upon appearance. I am mainly looked at as a spoiled, stuck up white girl who went to catholic school, when none of that is true. I have a lot of things that make me who I am, from my family's traditions, to how old I am, the food I enjoy, the music I listen to, and the sport I play.
After this, the students talked to each other and they decided that they enjoy it when the teacher reads to them. The teacher read the book and the students followed along with the reading. When the teacher finished reading, she asked various questions that the students had to answer. The students, had to discuss the question and the answer with their group members. The teacher, asked each group to give their answer and, all the students participated in the activity. They had a good teacher and student relationship. The students respected the teacher and she did an awesome job with the lesson. The teacher, talked to us and, explained that when she creates her lessons she tries her best to incorporate group work and class discussions. Her goal is, that her students are engage in the lesson that she created.
traditional tendencies tend to depict ethnography as though it were stagnant and exotic. By using
The identification of a culturally responsive classroom is based on the observation that the pedagogy and methodology of the learning process is student centered, teacher facilitated, and multi-cultural. The art of cultural responsive teaching is that it recognizes and validates the importance of including student’s culture into the total learning process (Landson-Billings, 1994). Brown University’s Education Alliance (2017) goes on to add that this methodology of teaching is constructed around key characteristics such as: learning takes place with the context of cultural being present, student-centered/ teacher facilitated, and curriculum is redesigned to be culturally balanced. With the redesign of the forth coming activities being centered around the previous components and thoughts, I believe the practice of culturally responsive education will be fulfilled.
I love traveling. I love seeing new places and experiencing new ways of life. Unfortunately, my travel list is short, but I like to grow my knowledge of cultures non-the less. I like to join multiple communities in Canberra. Furthermore, I know what it’s like to be a member of a nondominant culture (Rychly and Graves, 2012). I know what it’s like to be an outside and to struggle to communicate in a language other than your own. I remember what it was like to tour east Asia and try basic communication. However, I do admit that I need to learn more about how culture affects my students learning style (Rychly and Graves,
Culturally responsive teaching is a scholastic theory based on the idea that culture underlies every part of education, from curriculum and assessment, to learning and teaching styles, to methods of administration and supervision. In the culturally responsive teaching paradigm, students ' academic failure must be re-envisioned as stemming to a large extent from schools ' insufficiencies in meeting these students ' needs. Most educators have good intentions for their students, but they lack an understanding of the nature and importance of cultural differences that must be in place in order to guide minority students towards achievement. Academic success is hinged on feeling effective, intelligent, and valued, and it is up to teachers and administrators to adopt new pedagogical approaches in order to instill such feelings in their minority students (Barlow, C 1991).
What does cultural identity have to do with me? Well it basically has to do with what you love doing and how you feel about things. Cultural identity is the identity of feeling a person’s self-conception. The things that I like to do are play soccer with my family and friends, listen to music when I am angry or sad, I also love to draw pictures that pop into my mind when I see something gorgeous, cooking food is my favorite thing to do for my family and some of my other relatives, and taking care of animals that can’t take care of themselves. Those all make up my happy, loving, and fun side that I have in me.
For me, Given the opportunity to Bead undoubtedly brought me closer to Native culture and taught me much about patience, the ability to focus and to have goodwill. It drew my attention into how Native peoples view the world, and the simplistic yet utterly complex art styles they hold to their culture. Over the course of around a month of beading, I was opened up to such a vast world of culture. With not only beading but how it led me deeper into the Native Culture, more specifically Ojibway.
“The processor doing ethnography does not limit ethnographers to the scholarly tasks of describing and interpreting cultural data” (Chang, 1992, p.189), as they have come up with theories from their actual field experiences. Through this some have identified the weaknesses, for instance, some see themselves playing the spoiler role. George Spindler stated that “fieldwork needs a balance between the ‘significant aspects of field research methods’ and the ‘personal dimension’ of fieldwork” (Change, 1992, p. 189). Change considered her field work as both a blessing in a course. A blessing because she could chart unfamiliar territory, and a curse as she was not able to associate with all the teens. She remained conscientious of her public image, as image was further influenced by association with specific students. Consequently, being friendly she could associate with a wider variety of students in her research.
We live in a country that prides itself on multiculturalism yet those who have different or multiple cultural identities and do not speak English to a certain degree of proficiency are ridiculed and suffer from prejudices and racism. Cultural identities and the ideology behind the language we speak can bring prejudice or privilege depending on how the cultural identities and ideologies are viewed by society. Most people who speak a different language also have a different cultural identity. In today’s society being different can have two effects either it is seen as foreign, exotic, and interesting or it can be viewed as an inferiority, a disability, or an unpleasant attribute. I had the luxury of being seen as interesting and exotic by my classmates. I grew up in a small town and was one of the few Spanish-speaking students in my school. Thankfully, I did not have to deal with racial slurs or discrimination as constantly as students in more densely populated school systems. The lack of prejudice helped positively shape my culture identity, but prejudice and racism can negatively affect cultural identity as well.
Our cultural identity is defined by our heritage. More specifically, culture can be defined in relation to nationality, ethnicity, religion, social class, or region. It gives us a sense of belonging that supports our overall wellbeing. Special consideration should be placed on the culture of others when caring for them. “Different cultures express care and caring in different ways and it is incumbent upon health care professionals worldwide to understand and incorporate innovative and varied transcultural caring expressions into their practice (Ray, 2016). We were asked to compose an essay regarding the dialogic encounter of someone from a different cultural or ethnic background, in which we inquire about their daily care routines and
According to Sellnow et al., culture is “the system of shared values, beliefs, attitudes, and norms that guide what is considered appropriate among identifiable group of people” (44). Culture involves why we believe in certain things and why we act certain ways. There are many different kinds of cultures that an individual may have. There are even groups that can be formed called co-cultures that derive from these bigger cultures. Co-culture is “a group comprised of a smaller number of people who hold common values, beliefs, attitudes, and customs that differ from those of the dominant culture” (Sellnow et al. 45).
Identity is the individual characteristics that help us define who we are as an individual. Our Identity could be easily influenced by any interaction with our friends, families, and even cultures. There are also other things that determine our identity such as, gender, social class, and most importantly, race and ethnicity. However, the individuals who are having a difficult time keeping their personality in the U.S are children of immigrants, first-generation immigrants, as well as, the second-generation. The reason why they are having a difficult time maintaining their identity is due to discrimination and oppression that they face when living in the United States. When this happens those immigrants become afraid of practicing their culture in public. One of the ways that those immigrants avoid being bullied for being culturally different is by practicing the American culture and not practicing their culture at all. When only practicing one culture for an extended period it will eventually make them forget about their indigenous culture. That’s one of the reasons why transnational migration is becoming a tremendous problem for any immigrant because it’s making them forget about their own culture and negatively affecting their identity.
A person's cultural identity is difficult to define because it’s comprised of many different aspects of life, and it’s always changing. I’m 16 years old and I am 5’5 feet tall. I was born in Mexico but once I was 3 years old we moved to the United States.
With a multitude of different cultures in the world and a nearly infinite amount of variations between them, it may initially seem impossible to establish any kind of common ground. However, each of these cultures are built on the same basic framework and all have the intention of creating a strong sense of security through societal bonding. Though blind culture, white culture, and the culture of disability may initially seem to have many differences, each one relies on the social interactions one has with peers in order to create a strong sense of one’s own identity. Regardless of all of our differences, we all look to our peers for examples of how to build our communication skills and build our own personal identities.