Social and Cultural Contexts of Pedagogy - Artifact Eleven Review:
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As mentioned in the Pedagogy Theme introduction, EDUC 5005G Social and Cultural Contexts of Education challenged me to consider the following questions: (1) what is my individual position in schools and in life in general, (2) what does my current practice look like in terms of my attitudes, beliefs and knowledge, and (3) how will I improve my practice through personal reflection (Eamer, 2015)? Through an on-going process of self-analysis, I developed my sense of culturally relevant pedagogy.
Brown & Cooper's (2011) framework (Fig. 5.5) describes the elements of culturally relevant pedagogy as elements that include identity and achievement, equity and excellence, developmental appropriateness, teaching the whole child, and student-teacher relationships. Building on this, Atwater and Johnson (2014) state, referring to the work of Ladson-Billings (1995, 2009), that culturally relevant pedagogy is defined as pedagogy "[empowering] students intellectually, socially, emotionally, and politically by using cultural referents to impart knowledge, skills, and attitudes" (Ladson-Billings, 2009, p. 20). This teaching practice “not only addresses student performance but also helps students to accept and affirm their cultural identity while developing critical perspectives that challenge inequities that schools (and other institutions) perpetuate" (Ladson-Billings, 1995, p. 469). As an educator, my own social and cultural referents should be analyzed as they will have an impact on my teaching practice. The final assignment in EDUC 5005G, the Autoethnography, I was "encouraged to approach this paper as a critical and personal interrogation of their memories of experiences with issues of equity, discrimination, or one of the ‘isms’....[and] examine [my] own experience of privilege and what kinds of capital [I] brought to [my] educational experiences" (Eamer, 2105).
Brown & Cooper's (2011) framework (Fig. 5.5) describes the elements of culturally relevant pedagogy as elements that include identity and achievement, equity and excellence, developmental appropriateness, teaching the whole child, and student-teacher relationships. Building on this, Atwater and Johnson (2014) state, referring to the work of Ladson-Billings (1995, 2009), that culturally relevant pedagogy is defined as pedagogy "[empowering] students intellectually, socially, emotionally, and politically by using cultural referents to impart knowledge, skills, and attitudes" (Ladson-Billings, 2009, p. 20). This teaching practice “not only addresses student performance but also helps students to accept and affirm their cultural identity while developing critical perspectives that challenge inequities that schools (and other institutions) perpetuate" (Ladson-Billings, 1995, p. 469). As an educator, my own social and cultural referents should be analyzed as they will have an impact on my teaching practice. The final assignment in EDUC 5005G, the Autoethnography, I was "encouraged to approach this paper as a critical and personal interrogation of their memories of experiences with issues of equity, discrimination, or one of the ‘isms’....[and] examine [my] own experience of privilege and what kinds of capital [I] brought to [my] educational experiences" (Eamer, 2105).
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Artifact Eleven, a personal reflective essay (and, of note, my last major assignment before moving into this exit portfolio) tackles white privilege, sexism, and linguistic imperialism. While these terms are negative in nature, I have benefited personally and professionally from them and continue to do so today. Do I consider these 'isms' in my pedagogy and if so, how do they influence my teaching practice?
This sort of 'unpacking' through reflective practice is an aspect of 21st-century learning. Reaching back to Gibbs’ (1988) Reflective Cycle (Figure 5.6), a framework of six stages of reflection, this model helped me dissect my previous experiences and, hopefully, improve my future teaching practices. I chose this model as a mechanism to reflect on my lived experiences and how these experiences form who I am as a person, the (perhaps unconscious) biases I have, and how this all affects my teaching practice.
This sort of 'unpacking' through reflective practice is an aspect of 21st-century learning. Reaching back to Gibbs’ (1988) Reflective Cycle (Figure 5.6), a framework of six stages of reflection, this model helped me dissect my previous experiences and, hopefully, improve my future teaching practices. I chose this model as a mechanism to reflect on my lived experiences and how these experiences form who I am as a person, the (perhaps unconscious) biases I have, and how this all affects my teaching practice.
Artifact Eleven - Autoethnography:
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