Case Study Cultural AwarenessReadChapter 2 of your text and t.docx

Case Study: Cultural Awareness
Read
Chapter 2 of your text and the following case study:
You are a second grade teacher. You have a student named Jia
who is from China and has lived in America for only six
months. Today, you will be teaching a lesson on the life cycle
of a butterfly, which includes the egg, caterpillar, chrysalis, and
adult.
(Image retrieved from
http://geraldguild.com/blog/2014/03/
)
She is very bright and social, but is really struggling with
English. You want to ensure that your lesson plan is both
culturally and linguistically responsive, so you begin
brainstorming by considering various teaching practices that
could support Jia’s culture and language.
Go to the section entitled “Culturally Responsive Teaching
Practices” and “Linguistically Responsive Teaching Practices”
and select two teaching practices that you would consider
utilizing when developing your lesson plan on the life cycle of a
butterfly.
Copy and paste
the teaching strategies you selected within your response and
then under each one, explain specifically how you will include
the teaching practices within a lesson plan on the life cycle of a
butterfly and how it would best support Jia.
Then
reflect

on this process by answering the following two questions:
Why do you think it is important for teachers to understand the
cultural identities of their students? Provide evidence from the
text to support your opinion.
Cushner (2007) has explored ways in which to broaden the
cultural understanding of teachers. He supports the idea of
“lived intercultural experiences” (p. 9) and states that pre-
service teachers would benefit from cross-cultural experiences
which would better prepare them to work students that are
different from themselves. Describe an intercultural experience
that you have been a part of and reflect on what you learned. If
you have not had an intercultural experience, describe what you
could do to have such an experience. How will these
experiences benefit you in the classroom to ensure both
culturally and linguistically responsive practices?
Reference
Cushner, K., McClelland, A., & Safford, P. (2006).
Human diversity in education: An integrative approach
. New York, NY: McGraw Hill.
2.4
Cultural
and
Linguistic
Responsiveness
in

Schools
Embracing
multicultural
education
and
supporting
cultural
pluralism
in
the
classroom
is
all
part
of
being
culturally
and
linguistically
responsive—recognizing

the
importance
of
and
engaging
others'
cultures
and
languages.
The
concept
of
a
culturally
responsive
school
encompasses
how

able
each
member
of
the
school
community
is
in
interacting
effectively
with
those
from
other
cultures
and
what

kind
of
school
culture
and
climate
are
established
by
the
staff
as
a
whole.
Consider
how
you
might

be
culturally
responsive
in
the
following
What
Would
You
Do?
What
Would
You
Do?
Suppose
you
entered
the
student
cafeteria

and
heard
two
students
from
your
fourth-grade
class
complaining
about
going
to
the
afterschool
program.
They
were
ill

tempered
because
the
aide
at
the
center
demanded
that
they
complete
their
homework
before
they
play
soccer.
The

boys
blamed
the
strict
activities
on
the
fact
that
the
staff
member
was
Korean,
and
it
seemed
they

had
learned
and
accepted
a
bias
about
Koreans'
work
ethic.
The
boys
were
linking
academic
expectations
of
the

staff
member
with
culturally
biased
criteria.
Questions
to
Consider
Click
on
each
question
for
guidance.
1.
In
your
role

as
teacher,
what
would
you
say
to
the
boys?
2.
How
can
this
become
an
opportunity
to
learn
about

cultural
diversity
and
increase
the
boys'
level
of
awareness
about
Korean
culture
rather
than
viewing
the
situation
with

prejudice?
iVOOK/iStock/Thinkstock
Cultural
proficiency
journeys
are
complex,
particularly
when
undertaken
by
an
organization
such
as
a
school
or
district.

Schoolwide
Practices:
Seeking
Cultural
Proficiency
When
a
school
achieves
its
full
potential
in
being
culturally
responsive,
it
can
be
said

that
the
school
has
achieved
cultural
proficiency
.
Indeed,
Quezada,
Lindsey,
and
Lindsey
(2012)
defined
cultural
proficiency
as

a
process
and
described
it
as
a
journey
that
individuals
and
organizations
take.
It
may
also
be
perceived

as
a
lens
through
which
we
can
experience
the
world
around
us.
Lindsey
et
al.
(2014)
noted
that
the

journey
of
Cultural
Proficiency
involves
recognizing
the
beliefs
that
create
mindsets.
Beliefs
that
relate
to
race,
ethnicity,
gender,

social
class,
religion
or
sexual
orientation
block
effectiveness
in
cross-cultural
communications
and
problem
solving.
It
usually
takes
an

awakening
experience
to
challenge
uninformed,
negative,
cultural
beliefs
and
their
underlying
assumptions.
(p.
12)
For
an
organization
such

as
a
school
or
district,
the
journey
is
a
complex
and
multifaceted
one
that
will
take
time
and

focused
navigation.
What
do
you
envision
the
cultural
proficiency
journey
looking
like?
Is
it
linear?
Does
it
have

detours,
obstacles,
barriers,
or
perhaps
even
dead
ends?
Why
is
the
journey
metaphor
helpful?
If
you
accept
the
journey

metaphor,
it
can
be
visualized
as
a
passage
through
a
six-point
continuum
(see
Figure
2.2).
The
first
three

stages
emerge
as
a
result
of
barriers
to
understanding
and
the
inability
or
lack
of
adequacy
to
respond

to
other
cultures.
The
focus
is
on
viewing
diversity
as
a
problem
or
a
challenge
(Lindsey
&
Daly,

2012),
whereas
the
last
three
stages
develop
as
a
result
of
focusing
on
our
own
practice
as
educators,

as
we
examine
our
beliefs
and
actions
and
strive
to
reach
equity.
The
six
stages
are
described
in

the
following
paragraphs.
Cultural
destructiveness
refers
to
the
practice
of
not
merely
ignoring
but
intentionally
negating
or
eliminating

differences.
Imagine
a
school
with
a
"no
hat
policy"
that
does
not
allow
any
hats
indoors
during
school

hours.
If
the
policy
remains
in
effect
even
after
students
for
whom
head
coverings
are
a
religious
requirement

arrive
in
the
community,
an
important
aspect
of
those
students'
culture
is
negated.
If
the
school
insists
that

no
exceptions
can
be
made,
this
rule
leads
to
the
denial
of
other
people's
cultures
in
the
school.

Or
think
of
teachers
who
insist
that
they
are
"not
good
at
languages";
they
cannot
pronounce
the
names

of
their
newly
arrived
immigrant
children,
so
they
just
give
"American"
names
to
their
students.
No
consideration
is

given
to
what
erasing
one's
name
means
for
the
child:
Replacing
the
name
given
by
the
immediate
cultural

group
(family
or
extended
family)
is
like
eliminating
a
dimension
of
that
child's
identity.
Figure
2.2:
Stages
of
cultural

proficiency
James
Banks
(2012)
described
six
stages
of
cultural
proficiency.
These
stages
may
be
nonlinear
for
some
individuals.
Illustration

by
Steve
Zmina
Cultural
incapacity
refers
to
practices
that
recognize
that
cultural
differences
exist,
but
minimize
and
even

trivialize
them,
or
make
them
appear
to
be
wrong
and
unacceptable.
Within
the
context
of
education,
imagine
a

school
where
some
students
are
requesting
to
be
allowed
time
for
praying
once
or
twice
a
day,
but

the
policy
in
place
claims
that
praying
is
a
religious
practice
that
must
be
separated
from
school
and

needs
to
be
taken
outside
of
the
building
and
school
hours.
Or
consider
another,
much
more
common
scenario:

giving
weekly
quizzes
or
end-of-unit
tests
that
carry
even
more
weight
and
prove
to
be
rather
stressful
for

all
learners,
but
forbidding
teachers
from
giving
extended
time
to
their
English
learners
to
finish
the
test.
How

frustrating
is
it
when
dictionaries
are
not
made
available
to
ELLs,
even
though
processing
information
takes
longer
when

completing
a
task
in
a
new
language?
Another
example
of
cultural
incapacity
is
when
teachers
design
tests
with

references
to
American
culture
that
ELLs
may
not
understand.
For
instance,
a
math
test
contains
word
problems
about

types
of
transportation
more
commonly
found
in
the
United
States
(such
as
subway
systems
or
elevated
trains);
students

are
not
able
to
do
well
on
this
type
of
test,
not
because
they
do
not
understand
the

math
or
other
concepts,
but
because
they
do
not
understand
the
references
to
American
culture.
These
practices
ultimately
disempower

the
students
who
see
themselves
as
the
ones
in
the
wrong.
Cultural
blindness
can
best
be
understood
as

a
choice:
pretending
not
to
see
or
acknowledge
other
cultures—especially
marginalized
groups—and
ignoring
what
lived
experiences
and
complex

realities
such
groups
have
within
the
school
or
the
larger
community.
Note
that
this
text
intentionally
uses
the

term
equity
rather
than
equality
.
When
teachers
refer
to
equality
,
they
are
most
likely
speaking
about
opportunities

that
grant
students
equal
status,
rights,
or
experiences
within
the
school.
On
the
other
hand,
the
term
equity

relates
to
treating
students
fairly
in
schools.
Consider
Figure
2.3.
In
the
left
panel
of
the
illustration,
the

children
are
each
being
offered
a
step
to
better
see
the
horse.
However,
the
smallest
child
still
cannot

see
the
horse.
The
step
solution
does
not
take
into
account
the
difference
in
height:
Though
the
children

are
given
equal
access
to
the
same
step,
their
individual
results
are
not
equitable.
Compare
this
to
the

right
panel
of
the
illustration,
in
which
different-sized
steps
are
specifically
chosen
so
that
each
child
can
have

an
equitable
view
of
the
horse.
Figure
2.3:
Equality
vs.
equity
Equality
and
equity
are
not
the
same,
and

distinguishing
issues
of
equality
versus
equity
requires
thoughtful
consideration
from
educators.
Illustration
by
Steve
Zmina
When
the
words
equity

and
equality
are
confused,
it
often
coincides
with
cultural
blindness.
Educators
might
claim
that
they
treat
everyone
equally

in
the
name
of
accepting
diversity,
when
in
fact
equitable
treatment
is
what
is
needed.
Imagine
the
teacher

who
proudly
claims
she
sees
no
color:
The
students
she
teaches
could
be
of
any
race
or
ethnicity;

it
does
not
matter
to
her.
In
this
example,
the
teacher
is
demonstrating
equality
in
her
viewpoint,
but

not
equity
in
her
actions.
Although
they
might
be
perceived
as
well
intentioned,
educators
who
embrace
this
approach

of
declaring
cultural
blindness
dismiss
the
cultural
differences
that
do
exist
and
often
define
the
child's
identity.
Cultural

precompetence
signifies
a
critical
stop
on
this
journey
to
cultural
competence
where
individuals
and
educational
organizations
recognize
that

differences
among
cultures
do
exist
and
make
a
sincere
effort
to
respond
to
such
differences,
but
do
so

inadequately.
There
is
increasing
shared
awareness
that
there
is
so
much
more
to
learn
about
the
marginalized
groups

in
the
school
community
and
how
to
best
interact
with
them
and
include
them.
There
is
also
an

emerging
desire
to
get
to
know
those
who
are
different,
so
schools
might
create
cultural
fairs
or
multicultural

days
and
celebrations,
in
which
families
are
invited
to
bring
a
traditional
meal,
share
some
cultural
artifacts,
or

wear
traditional
outfits.
The
teachers
who
replaced
the
child's
hard-to-pronounce
name
at
an
earlier
stage
would
now
ask

the
child
to
say
the
name
slowly
and
explain
what
the
name
means
in
the
native
language.
Cultural
competence

indicates
that
the
individuals
and
school
community
see
and
understand
the
cultural
differences
that
exist
and
are
able

and
willing
to
continuously
expand
their
understanding
of
all
cultures.
Both
personal
values
and
behaviors
and
the
school's

policies
and
practices
become
inclusive
of
the
cultures
that
may
be
new
to
the
community
or
different
from

the
majority
in
the
school.
Consider
the
school
that
opens
its
doors
to
the
community
and
allows
a

local
organization
to
establish
a
Saturday
program
to
teach
the
native
language
and
culture
of
the
children.
"By

being
culturally
competent,
schools
reinforce
students'
identities
and
create
a
sense
of
academic
and
physical
safety
for
students

and
their
families"
(Tung
et
al.,
2011,
p.
9).
Cultural
proficiency
indicates
not
just
a
heightened
awareness
of
diversity

and
responsive
actions
to
the
many
cultures
in
the
community,
but
also
a
commitment
to
advocacy
and
lifelong

learning
about
equity.
Schools
that
have
arrived
at
the
cultural
proficiency
level
have
a
strong
vision
about
their

purpose:
to
create
a
socially
just
society
through
education.
They
will
clearly
articulate
this
vision
and
enact
it

in
their
daily
practice.
Instructional
and
Assessment
Practices:
Engaging
Students
Nisian
Hughes/Stone/Getty
Images
All
students
are
engaged
in
the
lesson

with
culturally
and
linguistically
responsive
instructional
strategies
fostered
by
effective
planning.
A
complete
instructional
cycle
consists
of
preparing
a
lesson

plan,
delivering
instruction,
assessing
whether
the
students
have
met
the
learning
targets
(i.e.,
grasped
the
purpose
of
the

lesson),
and
then
reflecting
on
the
process
and
outcomes
of
this
teaching–learning
cycle.
The
challenge
that
teachers
of

English
learners
face
is
to
ensure
that
the
entire
instructional
cycle
reflects
culturally
and
linguistically
responsive
practices.
During
lesson
preparation,

keep
in
mind
that
it
is
the
students
you
are
teaching
and
not
just
the
content
and
language.

In
Chapter
8,
you
will
learn
more
about
how
to
plan
instruction
with
learner
diversity
and
needs
in

mind.
In
Chapters
8
and
9,
you
will
learn
to
apply
culturally
and
linguistically
responsive
instructional
strategies
as
well

as
to
develop
an
understanding
of
formative
and
summative
assessment
practices
that
are
aligned
to
current
research
and
the

needs
of
ELLs.
This
chapter,
however,
offers—as
a
preview—a
brief
overview
of
key
ideas
to
keep
in
mind

for
planning,
lesson
delivery,
and
assessment.
These
ideas
can
be
organized
into
two
main
categories
(Giouroukakis
&
Honigsfeld,

2010):
culturally
responsive
teaching
practices
and
linguistically
responsive
teaching
practices.
Culturally
Responsive
Teaching
(CRT)
Practices
As
schools
strive
to
achieve
cultural
proficiency,
they
are

often
noted
as
being
proactive,
and
teachers
in
those
schools
are
admired
for
demonstrating
culturally
responsive
teaching
(CRT)
(Gay,

2010).
Culturally
responsive
teaching
(CRT)
refers
to
a
pedagogy
that
engages
and
responds
to
all
learners
and
respects
their

individual
cultures
and
backgrounds
while
offering
equitable
access
to
education.
Teachers
who
engage
in
culturally
responsive
teaching
practices
Incorporate
instructional

materials
(literature,
readings,
and
so
on)
that
are
relevant
to
students'
diverse
cultural
backgrounds.
Recognize
that
when
students
see

their
own
cultures
reflected
in
the
instructional
resources,
students'
cultural
identities
are
validated.
They
may
become
more
interested

in
developing
essential
literacy
skills
and
making
meaningful
and
memorable
connections
to
learning
rigorous
content
and
acquiring
challenging,

new
skills.
Use
supplementary
instructional
materials
that
directly
relate
to
ELLs'
out-of-school,
lived
experiences.
Give
ELLs
opportunities
to
create

performance-based
products
(e.g.,
oral
reports,
games,
storyboards,
or
artwork)
based
on
their
readings
in
order
to
deepen
their

understanding
of
the
content
and
to
promote
their
oral
language
development
at
the
same
time
(Thompson,
2010).
Use

creative,
multi-model
ways
to
teach
literature,
such
as
acting
out
critical
scenes,
showing
excerpts
from
a
movie
adaptation

of
a
classic
piece
of
literature,
or
listening
to
an
interview
with
a
celebrity
in
order
to
promote

reading
comprehension
and
student
engagement.
Use
pop
culture,
such
as
rap
songs,
and
other
culturally
appropriate
texts
that
pique

the
interest
of
ELLs
and
help
them
make
connections
to
other
fiction
and
nonfiction
genres
that
are
frequently

featured
in
the
school
context
as
well
as
on
standardized
tests.
Differentiate
instruction
for
ELLs
who
may
differ

from
each
other
as
well
as
from
their
native-English-speaking
peers
in
terms
of
learning
styles,
academic
strengths,
literacy

levels,
prior
educational
experiences,
and
so
forth.
Linguistically
Responsive
Teaching
Practices
Working
in
tandem
with
culturally
responsive
teaching
practices,
linguistically
responsive
teaching
practices
foster

opportunities
for
students
to
use
their
multiple
languages
effectively
and
to
learn
to
communicate
in
a
variety
of

contexts.
Teachers
who
engage
in
linguistically
responsive
practices
Break
down
instructional
tasks
for
ELLs
to
make
learning
manageable.
ELLs
need

step-by-step
instruction
that
makes
complex
tasks
accessible
and
builds
on
their
prior
knowledge,
both
culturally
and
linguistically.
Provide
more

wait
time
for
content-based
and
literacy
activities
during
class
for
processing
new
content
and
constructing
meaning
using
their

new
language.
Offer
regular,
structured
opportunities
for
peer
interactions
so
ELLs
can
make
sense
of
target
content
with
the

support
of
their
classmates
as
they
practice
new
language
skills
in
the
classroom.
Introduce
strategies
that
support
students

as
they
become
school-smart
(and
test-smart)
by
incorporating
key
academic
vocabulary
and
language
structures
frequently
featured
in
assignments

as
well
as
on
standardized
tests
(Allen,
2002).
Use
the
necessary
linguistic
adaptations
and
modifications
that
ELLs
with
Individualized

Education
Programs
(IEPs)
are
entitled
to.
Explicitly
teach
resourcing
skills
such
as
using
a
thesaurus
or
dictionary
and

note-taking
skills
to
connect
reading
and
listening
to
writing.
Maintain
realistic
expectations
for
ELLs.
Use
rehearsal
strategies,
such
as

creating
opportunities
for
students
to
practice
their
answers
orally
before
putting
them
in
writing
or
to
jot
down

key
words
before
they
formulate
a
more
comprehensive,
academic
oral
response
to
a
question.
Respect
and
accept
students'
native

language
use
in
the
classroom
on
an
as-needed
basis,
recognizing
it
as
a
tool
or
bridge
to
learning

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