title: Working across cultures in indigenous science education

authors: Michie, Michael George

subjects: cross-cultural

abstract: The research in this thesis considers the ability of westerners, primarily teachers, to work cross-culturally with indigenous students in four of the settler states, Australia, New Zealand, Canada and the USA. It looks particularly at identity learning as a way in which westerners enhance their understanding and attitudes to another culture. Identity learning, and culture shock as an associated process, is examined in relation to the ideas of border crossing and culture brokerage. A number of issues were raised, some through the literature, which became foci for the research. Examination of border crossing indicated that some westerners were successful as cross-cultural communicators but did not suggest why. Discussions of cultural borders gave rise to their critique as being essentialised but failed to suggest how this was to be overcome. Anthropological models did not give any characterisation to the role of culture broker, although the ethnohistory literature gave some insight. The influence of culture shock on westerners working in indigenous communities in the settler states was not particularly understood nor its relationship to identity learning explored. A qualitative methodology is used involving a series of interviews with eight participants who were considered to be experienced in cross-cultural communication with a background in education. From the interviews a series of narratives were written which revealed their experiences and understandings particularly about their border crossings, culture brokerage and opinions regarding teaching indigenous students and teaching them science. These narratives became the major source of data for analysis. This research shows that many westerners who are successful working in cross-cultural settings value the culture of their indigenous hosts. This is the consequence of enhanced identity learning and can be the result of culture shock. Not all westerners learn to value the other culture and may either leave the community or stay for some other reason. Border crossers are able to think beyond the limitations of an essentialised ‘we and they’ dichotomy and locate themselves in other ways relative to the border. Culture brokerage is a strategy that individuals choose to use, sometimes on the behalf of a government or institution. The characteristics of an effective culture broker are those of a border crosser and this establishes a nexus between border crossing and culture brokerage. Suggestions regarding preparation to teach in indigenous communities reflect the enhancement of identity learning and promotion of border crossing. Preservice training should include experience practicum teaching with indigenous students. Effective teaching of indigenous students could be supported by hiring experienced teachers and extending their stays. All teachers who go to work in indigenous communities need to be aware of culture shock and its possible impact and mechanisms for minimising its impact need to be established through mentoring programs. The context of the students needs to be taken into account by consideration of their culture and appropriate interpretation of the curriculum and implementation of teaching strategies. Teachers need to acknowledge that they are in positions of power but need to negotiate that respectfully with their indigenous students. As teachers of science they need to have a more inclusive idea of the nature of science so they can facilitate the border crossings of their indigenous students.

text: Working across cultures in indigenous science education The research in this thesis considers the ability of westerners, primarily teachers, to work cross-culturally with indigenous students in four of the settler states, Australia, New Zealand, Canada and the USA. It looks particularly at identity learning as a way in which westerners enhance their understanding and attitudes to another culture. Identity learning, and culture shock as an associated process, is examined in relation to the ideas of border crossing and culture brokerage. A number of issues were raised, some through the literature, which became foci for the research. Examination of border crossing indicated that some westerners were successful as cross-cultural communicators but did not suggest why. Discussions of cultural borders gave rise to their critique as being essentialised but failed to suggest how this was to be overcome. Anthropological models did not give any characterisation to the role of culture broker, although the ethnohistory literature gave some insight. The influence of culture shock on westerners working in indigenous communities in the settler states was not particularly understood nor its relationship to identity learning explored. A qualitative methodology is used involving a series of interviews with eight participants who were considered to be experienced in cross-cultural communication with a background in education. From the interviews a series of narratives were written which revealed their experiences and understandings particularly about their border crossings, culture brokerage and opinions regarding teaching indigenous students and teaching them science. These narratives became the major source of data for analysis. This research shows that many westerners who are successful working in cross-cultural settings value the culture of their indigenous hosts. This is the consequence of enhanced identity learning and can be the result of culture shock. Not all westerners learn to value the other culture and may either leave the community or stay for some other reason. Border crossers are able to think beyond the limitations of an essentialised ‘we and they’ dichotomy and locate themselves in other ways relative to the border. Culture brokerage is a strategy that individuals choose to use, sometimes on the behalf of a government or institution. The characteristics of an effective culture broker are those of a border crosser and this establishes a nexus between border crossing and culture brokerage. Suggestions regarding preparation to teach in indigenous communities reflect the enhancement of identity learning and promotion of border crossing. Preservice training should include experience practicum teaching with indigenous students. Effective teaching of indigenous students could be supported by hiring experienced teachers and extending their stays. All teachers who go to work in indigenous communities need to be aware of culture shock and its possible impact and mechanisms for minimising its impact need to be established through mentoring programs. The context of the students needs to be taken into account by consideration of their culture and appropriate interpretation of the curriculum and implementation of teaching strategies. Teachers need to acknowledge that they are in positions of power but need to negotiate that respectfully with their indigenous students. As teachers of science they need to have a more inclusive idea of the nature of science so they can facilitate the border crossings of their indigenous students.

year: 2011

title: KAUMĀTUATANGA  Supporting School Leaders To Develop Cultural Values While Resisting The Dominance of Colonialism

authors: Nuri, Ngahuia

subjects: Kaumātua

abstract: In an education system that is asserting to the importance of Māori (indigenous people of Aotearoa) language, culture, identity and the history of Aotearoa  (New Zealand) into the curriculum, there is direction from the Ministry of Education (MOE) for schools to reach out to iwi. What this looks like and how this can be achieved is not an easy task. This thesis follows the journey of three kaumātua (respected, knowledgeable elders, both female and male) working alongside the Senior Leadership Team (SLT) of a decile 10 kura auraki (mainstream primary school) where ākonga Māori (Māori students) were in the minority. The research examines what role kaumātua might have in guiding other schools to help tamariki Māori (Māori children) enjoy and achieve education success as Māori. It highlights the coming together of leaders from two different worldviews with this vision as a common purpose. 

Kaumātua in te ao Māori (the Māori world) are respected elders. Kaumātua are leaders, respected for their wisdom, knowledge and models of behaviour among other attributes. The Māui narratives are one example of demonstrating the characteristics of kaumātua. It was through his respected elders that Maui achieved so much. It was his grandfather who rescued him and taught him all he knew. It was his grandmother Mahuika who gave him fire and it was his kuia (female elder) Murirangiwhenua from whom he received the magic jawbone. The wisdom of Māori kaumātua has been recognised for centuries by Māori and yet kaumātua are often an untapped resource in the mainstream sector of education. In this thesis the kaumātua and members of the SLT share their experiences of working together and the learning and unlearning that has taken place over a period of four years from 2016 through 2019. They share their vulnerability, humility and strength in the goals they have worked towards over this period of time.

text: KAUMĀTUATANGA  Supporting School Leaders To Develop Cultural Values While Resisting The Dominance of Colonialism In an education system that is asserting to the importance of Māori (indigenous people of Aotearoa) language, culture, identity and the history of Aotearoa  (New Zealand) into the curriculum, there is direction from the Ministry of Education (MOE) for schools to reach out to iwi. What this looks like and how this can be achieved is not an easy task. This thesis follows the journey of three kaumātua (respected, knowledgeable elders, both female and male) working alongside the Senior Leadership Team (SLT) of a decile 10 kura auraki (mainstream primary school) where ākonga Māori (Māori students) were in the minority. The research examines what role kaumātua might have in guiding other schools to help tamariki Māori (Māori children) enjoy and achieve education success as Māori. It highlights the coming together of leaders from two different worldviews with this vision as a common purpose. 

Kaumātua in te ao Māori (the Māori world) are respected elders. Kaumātua are leaders, respected for their wisdom, knowledge and models of behaviour among other attributes. The Māui narratives are one example of demonstrating the characteristics of kaumātua. It was through his respected elders that Maui achieved so much. It was his grandfather who rescued him and taught him all he knew. It was his grandmother Mahuika who gave him fire and it was his kuia (female elder) Murirangiwhenua from whom he received the magic jawbone. The wisdom of Māori kaumātua has been recognised for centuries by Māori and yet kaumātua are often an untapped resource in the mainstream sector of education. In this thesis the kaumātua and members of the SLT share their experiences of working together and the learning and unlearning that has taken place over a period of four years from 2016 through 2019. They share their vulnerability, humility and strength in the goals they have worked towards over this period of time.

year: 2024

title: The teaching of English in secondary schools in Japan: From curriculum to the classroom

authors: Umeda, Keiko

subjects: curriculum analysis

abstract: It has often been observed that there is a significant gap between the aspirations for the teaching of English as expressed in Japanese Ministry of Education curriculum guidelines and the reality of classroom practice. Using a combination of questionnaires, semi-structured interviews, classroom observations and curriculum and textbook analysis, this thesis seeks to explore that gap. While many of the reasons identified in the past (community expectations, the negative impact of entrance examinations, and limited time for lesson preparation) did emerge as being of significance, a wide range of other issues also emerged which, taken together, suggest that the problems faced by teachers of English in Japanese schools are more complex and multi-faceted than the literature appears to suggest.  

Analysis of the Japanese curriculum for English indicates that while it is clearly influenced by developments in the areas of communicative competence and communicative language teaching and by research in the area of discourse analysis, it includes many features that are reminiscent of a considerably more traditional approach. It appears to proscribe in some places what it recommends in others, provides little guidance on critical aspects of curriculum implementation, and was judged by some of the teachers involved in the study to take little account of the context in which Japanese teachers work. So far as language teacher training is concerned, there appear sometimes to be very significant gaps in what is provided, with the courses offered often being taught by academics who may, in some cases, have themselves had little training in language teaching and may also lack understanding and experience of teaching in schools. Widely used textbooks, all approved by the Ministry of Education and written by teams dominated by university-based academics, appear to be largely absent of any genuine communicative orientation. Add to this the fact that changes in expectations relating to teacher behaviour have not been accompanied by any concerted effort to change community attitudes or outdated testing and assessment procedures, and it should come as no surprise to find that the language lessons observed were teacher-dominated, with the teachers talking, mostly in Japanese, for most of the time, and with considerable reliance on translation, repetition and rote learning. Although it seems to be widely believed that grammar translation is the dominant approach, these lessons exhibited a curious mixture of aspects of grammar translation and aspects of audio-lingualism (with its behaviourist and structural underpinnings). It has often been noted that teachers in Japanese secondary schools are generally heavily burdened with non-teaching responsibilities. However, the constant teacher-focus and the ongoing struggle to communicate with students that characterized these lessons would appear to do little to ease the burden on teachers. 

In spite of all of the problems they face, many of the teachers involved in this study appreciate the value of making language lessons interesting and indicated that they are ready and eager for change. If change is to happen, the Ministry of Education will need to acknowledge that teachers cannot be expected to take full responsibility for it. A strategic approach to what is clearly a systemic problem is required.

text: The teaching of English in secondary schools in Japan: From curriculum to the classroom It has often been observed that there is a significant gap between the aspirations for the teaching of English as expressed in Japanese Ministry of Education curriculum guidelines and the reality of classroom practice. Using a combination of questionnaires, semi-structured interviews, classroom observations and curriculum and textbook analysis, this thesis seeks to explore that gap. While many of the reasons identified in the past (community expectations, the negative impact of entrance examinations, and limited time for lesson preparation) did emerge as being of significance, a wide range of other issues also emerged which, taken together, suggest that the problems faced by teachers of English in Japanese schools are more complex and multi-faceted than the literature appears to suggest.  

Analysis of the Japanese curriculum for English indicates that while it is clearly influenced by developments in the areas of communicative competence and communicative language teaching and by research in the area of discourse analysis, it includes many features that are reminiscent of a considerably more traditional approach. It appears to proscribe in some places what it recommends in others, provides little guidance on critical aspects of curriculum implementation, and was judged by some of the teachers involved in the study to take little account of the context in which Japanese teachers work. So far as language teacher training is concerned, there appear sometimes to be very significant gaps in what is provided, with the courses offered often being taught by academics who may, in some cases, have themselves had little training in language teaching and may also lack understanding and experience of teaching in schools. Widely used textbooks, all approved by the Ministry of Education and written by teams dominated by university-based academics, appear to be largely absent of any genuine communicative orientation. Add to this the fact that changes in expectations relating to teacher behaviour have not been accompanied by any concerted effort to change community attitudes or outdated testing and assessment procedures, and it should come as no surprise to find that the language lessons observed were teacher-dominated, with the teachers talking, mostly in Japanese, for most of the time, and with considerable reliance on translation, repetition and rote learning. Although it seems to be widely believed that grammar translation is the dominant approach, these lessons exhibited a curious mixture of aspects of grammar translation and aspects of audio-lingualism (with its behaviourist and structural underpinnings). It has often been noted that teachers in Japanese secondary schools are generally heavily burdened with non-teaching responsibilities. However, the constant teacher-focus and the ongoing struggle to communicate with students that characterized these lessons would appear to do little to ease the burden on teachers. 

In spite of all of the problems they face, many of the teachers involved in this study appreciate the value of making language lessons interesting and indicated that they are ready and eager for change. If change is to happen, the Ministry of Education will need to acknowledge that teachers cannot be expected to take full responsibility for it. A strategic approach to what is clearly a systemic problem is required.

year: 2014