Search results

In Aotearoa New Zealand (Aotearoa), bicultural education has reinforced the privilege of settler colonial knowledge with te reo Māori, the language of Indigenous people of Aotearoa New Zealand, used as decorative labels to create a bicultural étagère. Similarly, for inclusive education ableist notions of personhood have maintained approaches that attempt to assimilate the person into the educational hood. In this chapter, research findings from a doctoral case study highlight the intersecting nature of ableism and racism in the foundations of the Aotearoa education system. The author argues that Indigenous knowledge and customs in a bicultural Initial Teacher Education (ITE) program that prepares early childhood educators promote positive constructions of inclusion. Using the tenets of DisCrit and the Alaskan Cultural Standards as tools of analysis, key bicultural practices that support inclusion are identified and discussed. In addition, the inclusive opportunities and the fragility of meaningful intentions are highlighted.

This article reviews the practice of horenso (a mnemonic for hokoku/reporting, renraku/informing and sodan/consulting) – an under-documented Japanese communication methodology – at a Japanese-owned subsidiary in Thailand. It draws on a number of cultural theories to explore how horenso was influenced by the non-biculturality of individuals at a multinational corporation.

This article draws on first-hand interviews with staff of varying responsibilities at a multinational electronic components manufacturer, Spin-eTech (a pseudonym) to understand how horenso has been utilized and perceived at this Japanese-owned subsidiary in Thailand differently from its original form and traditional use at its headquarters in Japan. This was a targeted case that captured the real time communication difficulties at the workplace.

The themes of horenso's rationale, motivation, style of communication, use for problem solving, information reporting, relation to superiority and culture of communication emerged as prominent differences for how horenso was practiced at the Thai subsidiary.

Using the emic perspective of cultural understanding, insights are offered into the impact of non-biculturality within the Asia Pacific region on the practice of horenso to extant knowledge on the under-explored “eastern vs eastern” cultural differences.

This chapter examines changing attitudes towards exhibiting Chinese immigration in New Zealand. Drawing on archival research and qualitative interviews with subject experts and visitors, three museums are discussed: national narratives at the New Zealand Maritime Museum in Auckland and The Museum of New Zealand Te Papa Tongarewa in Wellington; and regional representations at the Toitū Otago Settlers Museum in Dunedin.

The exhibition analysis shows that multicultural narratives of tangata tiriti immigration including Chinese only became prevalent in the 1990s, when changing attitudes in society at large and progressive immigration legislation influenced strategies of display.

These modernised national narratives propagate a multicultural paradigm. However, exhibiting Chinese immigration history constitutes only a small part of the larger mission of national museums. Accordingly, narratives of Chinese immigration remain superficial, serving celebratory representations of ethnic communities, while racism and discrimination are an important, but not central aspect of these narratives.

At the regional level, Toitū re-invented itself into a social history museum with a more inclusive and reconciliatory agenda, with a redesign in 2013 subsuming Chinese immigration into an intercultural narrative, featuring alongside other minority groups with a focus on cultural contact and exchange.

Nevertheless, all three museums still rely on narratives based on minorities and majorities arranged around a stable hegemony. Consultation and cooperation with Māori also reveal the wish to be presented as first people, set apart from tangata tiriti. That way biculturalism seems to act as a dividing force spatially, but thematically both immigration histories are more and more intertwined.

In this chapter, we analyze and reflect on how our cultural identities and educational experiences as international students who pursued a doctoral degree in the United States affected and influenced our teaching philosophy and praxis as professors and educators. In this sense, we examine how our cultural identities and experiences help us define and shape our teaching praxis in the contexts in which we teach. We both are professors of color – Latino and Latino-Japanese – who graduated from doctoral programs in the United States. Currently, we work and serve culturally and linguistically diverse students, including first-generation students, in public higher education settings in Chile and the United States. We used a collection of narratives to delve into the significance of these events in our praxis. As theoretical lenses, we analyze these narratives using cultural identity and the reflecting teacher to examine our practices and identities as educators. We both conclude that our reflections, experiences, and cultural identities have been instrumental in the process of developing a professional identity that guides our teaching praxis in ways that are critical and social justice oriented.

This study aims to examine how teacher candidates (TCs) in Türkiye and the USA navigate their intercultural communication skills in a telecollaboration project.

Forty-eight TCs participated (26 in Türkiye and 22 in the USA) in the study. TCs discussed critical issues in multicultural education on an online learning platform for six weeks. Their discussions were analyzed using content and discourse analysis.

The findings indicated that TCs approached the telecollaborative space as a translingual contact zone and positioned themselves and their interlocutors in the discourse by using the personal pronouns; I, we, you and they. When they positioned themselves using we (people in Türkiye/USA), they spoke on behalf of everyone included in the scope of we. Their interlocutors responded to these positionings either by accepting this positioning and responding with a parallel positioning or by engaging in translingual negotiation strategies to revise the scope of we and sharing some differences/nuances in beliefs and practices in their community.

When TCs talk about their culture and community in a singular manner using we, they frame them as the same across every member in that community. When they ask questions to each other using you, the framing of the questions prime the respondents to sometimes relay their own specific experiences as the norm or consider experiences from different points of view through translingual negotiation strategies. A singular approach to culture(s) may affect the marginalized communities the most because they are lost in this representation, and their experiences and voices are not integrated in the narratives or integrated with stereotypical representation.

Teachers and teacher educators should first pay attention to their language choices, especially use of pronouns, which may communicate inclusion or exclusion in intercultural conversations. Next, they should prepare their students to adopt and practice language choices that communicate respect for cultural diversity and are inclusive of marginalized populations.

Speakers’ pronoun use includes identity construction in discourse by drawing borders around and between communities and cultures with generalization and particularity, and by patrolling those borders to decide who is included and excluded. As a response, interlocutors use pronouns either to acknowledge those borders and respond with corresponding ones from their own context or negotiate alternative representations or further investigate for particularity or complexity. In short, pronouns could lead the direction of intercultural conversations toward criticality and complexity or otherwise, and might be reasons where there are breakdowns in communication or to fix those breakdowns.

This study shows that translingual negotiation strategies have explanatory power to examine how speakers from different language backgrounds negotiate second and third order positionings in the telecollaborative space.

This study aims to investigate the integration of heritage language and culture in technology-enhanced bilingual education and examine the dominance of the English language and culture in computer-assisted language learning settings.

This research used a narrative inquiry methodology. The data came from semi-structured interviews with 25 bilingual teachers in the Kurdistan region of Iraq and Texas.

The study found a significant bias in the use of technology toward the target language, often at the expense of heritage language and culture. The curricula analyzed were predominantly focused on superficial cultural elements of the target language, leading to a neglect of deeper cultural engagement.

This research highlights the phenomenon of cultural cringe within bilingual education and the skewed use of technology toward the target language.

Romanian women migrant entrepreneurs (RWMEs) are amongst the largest EU migrant communities in the UK and make significant socioeconomic contributions to both their host and origin nations, but academic research and policy discussions have ignored them. Intersectionality raises complex contextual issues that require comprehensive examination and inclusive policies and programmes. This study is aimed at exploring how Romanian women migrant entrepreneurs experience their transnational intersectional journeys of belonging, as they create, negotiate and enact their intersectional identities of the country of origin, gender and being entrepreneurs in the UK and Romania.

This Interpretative Phenomenological Analysis (IPA) draws on draws upon Crenshaw's (1991) intersectional and Social Identity theories (Tajfel and Turner, 1979) to investigate how nine interviewed RWMEs have experienced their transnational journeys of acculturative belonging in the UK and Romania.

The study findings show how RWMEs undo and negotiate their intersecting identities to adhere to socio-cultural standards in both their host and native nations. In the UK, they feel empowered as women entrepreneurs, but in patriarchal Romania, their entrepreneurial identity is revoked, contradicting the prescribed socio-cultural roles.

This study responds to the call regarding inequalities in entrepreneurship opportunities (Vershinina et al., 2022). By focussing on the understudied community of RWMEs and exploring new intersectional and transnational contextual insights, it contributes to the literature and practice of migrant entrepreneurship. These empirical findings are essential for the development of evidence-based, disaggregated entrepreneurship programmes and policies.

This study responds to the call regarding inequalities in entrepreneurship opportunities (Vershinina et al., 2022). By focussing on the understudied community of RWMEs and exploring new intersectional and transnational contextual insights, it contributes to the literature and practice of migrant entrepreneurship. These empirical findings are essential for the development of evidence-based, disaggregated entrepreneurship programmes and policies.

Co-teaching is a foundational mentoring model used in teacher residency programs in urban classrooms throughout the United States of America. Beyond the basic understanding of co-teaching in categorizing classroom models, the purpose of this qualitative case study is to investigate the dialectical tensions manifested in mentored co-teaching activities through the lens of cultural-historical activity theory (CHAT).

Designed as a qualitative case study of 17 pairs of teaching-residents and mentor-teachers, the authors used thematic analysis to scrutinize archival interview data in an urban teacher residency program located in the largest megalopolis of the USA Northeast. The authors used CHAT-based concept coding to analyze the interview narratives from participants across different secondary school placements as they reflected on their co-teaching philosophy and the relationships they built.

The authors found that for teaching-residents and mentor-teachers to co-develop as co-teachers, they jointly must learn to resolve the dialectical tensions of unbalanced classroom ownership vs added co-working responsibilities, breaking from routine so that a partnership can grow. Furthermore, the findings suggest that the prefix co- should be understood as (1) shifts in thinking that transcend the status quo and (2) the orchestration of human capital to change norms.

This new understanding of the prefix co- allows teacher education programs to better mediate the dialectical tensions experienced by co-teachers in a mentored co-teaching activity, from individual teacher learning (e.g. a pair/dyad comprising one teaching-resident and one mentor-teacher) to collective co-learning across activity systems (e.g. partnership-based teacher education).

This study aims to investigate the favourable conditions that influence transgenerational value transmission (TVT), value acceptance and value similarity between generations in indigenous African business-owning families.

This study adopts a multiple case study design and draws on semi-structured face-to-face interviews to collect data from participants in seven indigenous Black business-owning families located in South Africa. The software ATLAS.ti was utilised to manage the data and reflexive thematic analysis was undertaken.

The analysis reveal four themes describing how transmission factors facilitate favourable conditions for successful TVT in IBSA business-owning families, namely, authoritarian parenting, a loving and connected family relational climate, the continuous reinforcement of autonomy during childhood development and family authenticity in the face of societies dominant values climate. Furthermore, value similarity is perceived to exist among the different family generations in the business-owning families.

This study is among the first to adopt the value acquisition model to empirically examine successful TVT and examine the extent of value similarity or dissimilarity, using the business-owning family as the unit of analysis. Novel contributions to family business literature and practices are proposing a model for TVT in an African context and studying relationships from a business-owning family perspective. The model for TVT could be used to socialise the NextGen members into value sets and behaviours that help business-owning families preserve their entrepreneurial legacy and family business longevity.