For years, _Multicultural Education_ has served as an essential resource for education professionals, featuring scholarly articles written by industry leaders and topics, following current trends in education instruction today. The text helps educators understand the concepts, paradigms, and explanations necessary for becoming effective practitioners in the ever-evolving classroom environment, highlighting cultural, raocial and language-focused topics. Each chapter now incorporates new theoretical, conceptual, and research developments within the field, providing an adaptable approach to classroom techniques. With growing classroom diversity, (...) the text also features a chapter that focuses on lesbian, gay, bisexual and transgender issues. Statistical tables, figures and charts have been updated to present the most current information. (shrink)

Multicultural education is a thriving – though sometimes controversial and increasingly contested – field of study and research. Its major aim and purpose has been described as to create equal educational opportunities for students from diverse racial, ethnic, social, and cultural backgrounds to help them acquire the knowledge, aptitudes, and skills needed to function effectively in a pluralistic democratic society. Multicultural education draws its content, concepts, paradigms, and theories from specialized interdisciplinary domains such as ethnic and (...) women’s studies, as well as by interrogating, challenging, and reinterpreting the work of other established disciplines and applying it to pedagogy and curriculum development in educational settings. As academic thinking about and around multicultural education continues to develop, this new title in the Routledge series, Major Themes in Education, meets the need for an authoritative reference work to make sense of the field’s vast literature and the continuing explosion in research output. Compiled by David Gillborn, editor of the leading international journal, _Race, Ethnicity, and Education_, this new collection of major works brings together in four volumes the canonical and the best cutting-edge scholarship. The editor has drawn on the most important and influential research to create a one-stop ‘mini library’ which describes and analyses the nature, scope, and principal issues of global multicultural education today. Multicultural Education is fully indexed and has a comprehensive introduction, newly written by the editor, which places the collected material in its historical and intellectual context. It is an essential work of reference and is destined to be valued by scholars and students – as well as by educational policy-makers – as a vital research and pedagogic tool. (shrink)

Paul Zec; Multicultural Education: what kind of relativism is possible?, Journal of Philosophy of Education, Volume 14, Issue 1, 30 May 2006, Pages 77–86, https.

This article attempts a philosophical defense of an autonomy-based approach to multicultural education. I contend that multicultural education is necessary in order for students to be able to develop personal autonomy. This, in turn, can empower students to effectively formulate their own version of the good life. The development of autonomy need not, as many critics claim, promote atomistic individualism. Rather, contemporary liberal autonomy strives for a balance between the individual and the community. In defending (...) class='Hi'>multicultural education, my argument relies on Joseph Raz's notion of autonomy and Will Kymlicka's concept of a context of choice. I conclude that through multicultural education, students can expand their contexts of choice and consequently develop individual autonomy, an essential ingredient of the good life. (shrink)

This article is a discussion of a dominant (and mostly taken-for-granted) discourse of multicultural education (the phrase 'intercultural education' is sometimes used). My aim is, simply, to highlight two issues which, I think, are insufficiently dealt with in relation to multicultural education: the observation that differences can be irreconcilable and the idea of change. In the first part of this article, I try to sketch this discourse by giving some examples in which some characteristic markers (...) of this discourse are illustrated (such as the idea of initiation in a variety of perspectives, of inclusion of a diversity of viewpoints, hearing multiple voices, of enrichment of our own way of looking at the world, etc.). In the second part of this article, I will rehearse some familiar concepts regarding what it means to be initiated into socio-historical and cultural practices, drawing mainly on Cavell. The point here is to bring out a sense of a human being's embeddedness in a form of life that at the same time cuts very deep (i.e. affectively, even physically, anchored) and is incomplete (i.e. there is an irreducible, though unidentifiable lack), for the purpose of addressing the two issues mentioned (irreconcilable differences and change). Here the theme of voice (and what is involved in owning a voice) will be briefly developed, again by drawing on Cavell. In the final part of this article, I will try to draw some implications for multicultural education. (shrink)

This chapter contains sections titled: Origins and Issues A Liberal Vision of Multicultural Education Shared Concerns: The Possibility of Universal Moral Action Cultural Integrity and Complexity Toward a Deep Humanism.

In the 1970s and the 1980s, multicultural education spread in many countries. However, in the mid-1980s the golden age of multiculturalism came to an end. Neo-conservative political forces attacked multicultural policies and progressively a neo-liberal discourse pervaded economic and social policies, also affecting national education systems. In contrast, multicultural approaches have emerged with tremendous vigour in the field of business management. Juxtaposing cognitive, emotional and socio-communicative multiculturalism found in organisational studies onto multiculturalism in the International (...) Baccalaureate (IB) curriculum indicates whether multiculturalism in international schools aims to respond to the needs of global capitalism. The findings show that emotional, cognitive and socio-communicative multiculturalism are seen as essential traits for good performance in transnational corporations, and they are strongly encouraged in the IB curriculum. The relevance of multicultural skills in global management alongside the decay of multiculturalism in public education systems entails a growing educational disparity between lower class and higher class children. A new educational structure in which two differentiated systems – a national system and an international system – emerges and redefines the terms of inequality of opportunities. (shrink)

A new phenomenon emerged in Walisongo modern Islamic Boarding School, namely the process of integration of multicultural Islamic education values. Its become more established and plays more functions in the context of a global society. This paper focuses on the concept of multicultural education developed and implemented in the learning process of Walisongo modern pesantren. This paper employed a qualitative approach using a phenomenological type of research, and the technique of purposive and snowball samplings in gaining (...) the data. Spradley model was applied to analyze the data; whereas the triangulation strategy and member check were implemented to gain data validity. This study concludes, the formation of the multicultural characters of santri uses the approach of integrating philosophical, spiritual, psycho-philosophical, and socio religious-philosophical values. (shrink)

Feminist ethics supports the contemporary educational trend toward increased multiculturalism and a diminished emphasis on the Western canon. First, I outline a feminist ethical justification for this development. Second, I argue that Western canon studies should not be altogether abandoned in a multicultural curriculum. Third, I suggest that multicultural education should help combat oppression in addition to simply promoting awareness of diversity. Fourth, I caution against an arrogant moralism in the teaching of multiculturalism.

This book demonstrates a balance between the principles and practice of multicultural education in the K-12 classroom, presenting multicultural education as a learner-centered pedagogy. The author provides pre-service and in-service teachers with the theoretical and practical support they need to provide equal and meaningful education to all the students in their classrooms.

Debate about multicultural education in the USAhas been marked by anxieties about thestability of a nation that is both increasinglyculturally diverse and increasingly resistantto coercive assimilative practices. Apolitically and morally persuasivemulticulturalism must seek to dispel ratherthan evade these anxieties. One educationalvenue in which they must be addressed ishistory teaching. The possibility ofcultivating democratic patriotism in theteaching of a genuinely multicultural Americanhistory is discussed.

Allen Brent; Multicultural Education and Relativism: a reply to Phillips-Bell, Journal of Philosophy of Education, Volume 16, Issue 1, 30 May 2006, Pages 125–13.

This chapter contains sections titled: Narrowing the Scope Culture Learning Styles Confronting Racism Philosophical and Conceptual Issues.

Common schooling and multicultural education intuitively seem to be mutually reinforcing and possibly even mutually necessary: each is motivated by and/or serves the aims of promoting social justice and equality, common civic membership, and mutual respect and understanding, among other goals. An examination of the practical relationship between the two, however, reveals that neither one is a necessary or sufficient condition for achieving the other; in fact, each may in fairly common circumstances make the other harder to achieve. (...) In other words, there is no direct instrumental relationship between multicultural education and common schools. Nor is there a clear expressive relationship between the two. Although common schools may serve as explicit, public symbols of our multicultural civic commitment to diversity, mutual respect and egalitarian inclusiveness, many demographically common schools neglect or even betray multicultural ideals, while many restricted entry and even segregated schools may express these ideals better than most comprehensive and integrated schools. Hence, while multicultural education and common schooling do intuitively stand for similar, mutually reinforcing ideals, in practice they may be linked more closely in the confusions and dilemmas of implementation they both raise than in their mutual realisation. (shrink)

In this paper, we explore a specific variant of multicultural education inIsrael that developed within the dominant Jewish cultural identity, that isthe claim of Jews from Islamic countries (Mizrahi Jews) for educational autonomy. This demand arose against the backdrop of an aggressive nationalist ideology – Zionism – that claimed torepresent all Jews, and yet was too ambivalent toward its non-European Jewish subjects. The Mizrahi Jews' dual identity, as Jews and as products of the Arab culture, conflated with the (...) state's problematic self-conception as both Jewish and democratic. This phenomenon, apparently, is evidenced by the two types of multicultural responses that developed within the Mizrahi sector: a critical multiculturalism with a social-democratic character on the one hand, and an autonomist multiculturalism with fundamentalist featureson the other. (shrink)

The goal of this paper is two-fold. First, I begin by reviewing several of themajor points of emphasis among health educatorsas they begin to incorporate multiculturalissues into healthcare education. I thenconsider the role of moral relativism, which iscurrently being endorsed by some healtheducators, as the foundation for resolvingcross-cultural conflicts in healthcare. Iargue that moral relativism is ultimatelyinconsistent with the stated goals inmulticultural curricular proposals and fails toprovide an effective framework for consideringmoral conflicts in cross-cultural settings. Instead, I propose that (...) those methods seekingto establish a common morality, built uponmutually shared values, offer the mostpromising means of resolving cross-culturalconflicts. This leads to my second goal, tocompare recent work in moral pragmatism withwhat is now widely known in bioethics as moral``principlism.'' I argue that while proponentsof principlism and pragmatism each seek toestablish a common foundation for moraldeliberation, they fail to appreciatesignificant similarities between theirrespective approaches. Instead of offeringtwo completely unique and independent methodsof moral deliberation, I suggest thatprinciplism and pragmatism embrace commonthemes that point us in a positive direction,providing an effective framework useful forconsidering cross-cultural conflicts inhealthcare. (shrink)

The paper examines two philosophical origins of multicultural education -- postmodern philosophy and critical theory. Critical theory is closely connected to grand narrative of liberation, while postmodern tradition rejects such narrative. The ambivalence of fundamental assumptions makes multicultural theory vulnerable to criticism. However, author maintains, this ambivalence can be a strength rather than a weakness of the multicultural theory. Using Mikhail Bakhtin's notion of polyphony, author attempts to show that incompatible theoretical perspectives may productively coexist within (...) framework of dialogical engagement. The result of such dialogical relations is reciprocal change and not an eventual merge. (shrink)

Cross-cultural understanding stands as one of the great pillars of multicultural education and yet rarely do multiculturalists provide a full account of what it is and how it takes place. This paper will serve as an initial investigation into the complex nature of cross-cultrual understanding. Drawing on the philosophical hermeneutics of Hans-Georg Gadamer, I will layout the framework for a theory of understanding and provide a concept of culture that avoids the pitfalls of essentialism and instrumentalism. I will (...) then raise, as the backdrop for my examination, the issue of authenticity in the hip hop world. This will allow me to put these hermeneutic theories to work by illuminating the interpretive process through which a hypothetical middle-aged teacher might go about gaining an apprecitaion for rap music to better understand his suburban students who, for him, embody hip hop culture. This phenomenological account of cross-cultural understanding will in turn raise thought-provoking questions about human agency, translation, and the various implications of cross-cultural understanding in the classroom. (shrink)

This article examines the main opportunities that exist in the modern system of secondary vocational education for the multicultural educational environment organization. The first part of the article examines the need for the formation of such an environment at the present stage of education, including secondary vocational education, as well as the main approaches to the interpretation of this concept. The author cites practical mechanisms for the formation of a multicultural educational environment within the framework (...) of educational and extracurricular activities of SPO organizations. The article examines the experience of educational activities of the Educational College of Makhachkala, as an educational organization, successfully implementing the model of creating a multicultural educational environment in the institution of secondary vocational education. (shrink)

In this essay Troy Richardson works to develop a conceptual framework and set of terms by which a diplomatic reception of different forms of law can be developed in multicultural education. Taking up the trope of the door in multiculturalist discourse as a site in which a welcoming of the difference of others is organized, Richardson interrogates the complex nature of receptivity to Indigenous customary law, in particular. He argues that, within this trope, a metonymic structure operates in (...) relation to the deployment of “policy” that maintains a perspective of customary law as premodern and primitive. This structure leads to an impoverished set of terms and a lack of diplomacy toward difference. Richardson proceeds by considering the notion of extraterritoriality and the metonyms that organize Emmanuel Levinas's discourse of “doors” in conceptualizing a welcoming receptivity. The term “extraterritoriality” anticipates the law of the other as it approaches the door and implies a diplomatic moment of reception of such difference. Richardson concludes by highlighting Jacques Derrida's evaluation of Levinas's discourse of receptivity and by considering the possibilities for a diplomatic engagement with the laws of others toward a mutation in the current geopolitical moment. (shrink)

This volume is the first authoritative reference work to provide a truly comprehensive international description and analysis of multicultural education around the world. It is organized around key concepts and uses case studies from various nations in different parts of the world to exemplify and illustrate the concepts. Case studies are from many nations, including the United States, the United Kingdom, Canada, Australia, France, Germany, Spain, Norway, Bulgaria, Russia, South Africa, Japan, China, India, New Zealand, Malaysia, Singapore, Indonesia, (...) Brazil, and Mexico. Two chapters focus on regions – Latin America and the French-speaking nations in Africa. The book is divided into ten sections, covering theory and research pertaining to curriculum reform, immigration and citizenship, language, religion, and the education of ethnic and cultural minority groups among other topics. With fortynewly commissioned pieces written by a prestigious group of internationally renowned scholars, _The Routledge International Companion to Multicultural Education_ provides the definitive statement on the state of multicultural education and on its possibilities for the future. (shrink)

This article considers how diplomacy can be refined and amplified within the field of multicultural education. Focusing on Native American peoples in particular, I argue that the multiculturalist emphasis on cultural diplomacy overlooks the political difference of First Nations peoples. In contrast to a multiculturalist cultural diplomacy, the article develops diplomacy according to a decolonial framework that seeks to dismantle colonial perspectives of Native American political difference. Drawing upon theorists and historians of diplomacy, as well as Indigenous and (...) decolonial writers, the article seeks to provide the terms through which teacher identifications as decolonial diplomats can be fostered toward Native Americans. (shrink)

Walter Feinberg; Liberalism and the Aims of Multicultural Education, Journal of Philosophy of Education, Volume 29, Issue 2, 30 May 2006, Pages 203–216, https:/.

In multicultural societies different communities live side by side with each other, respecting each other's identities and traditions to different degrees, sometimes living in harmony and sometimes in conflict. The phenomenon of multiculturalism requires us to re-examine many of the concepts used in political theory, for example 'citizenship', 'rights', 'toleration', 'democracy'. Most of all, multiculturalism demands a redefinition of educational ends and means. The writers in this volume employ their discussions of multiculturalism to reflect on the liberal democratic tradition (...) and in so doing allow us better to understand its scope as well as its limits. (shrink)

In Understanding the Whole Student, the authors contend that good education is, and must be, multicultural in order to gain a deeper perspective on issues under analysis in the classroom through the sharing and negotiating of many different cultural perspectives.

One of the main goals of multicultural education is to prepare young people to participate in meaningful pedagogical and social issues. To achieve this goal, educators need to cultivate the basic rudiments of compassion and goodwill in the younger generation, rooted in a sense of empathy for others. Without a sense of compassion, the younger generation is unlikely to be motivated to reflect and act on the needs of the people around them. Therefore, it is necessary to start (...) by involving students in getting to know different ethnic cultures, where they can show compassion not only to people, but also to certain situations. Such knowledge forms the basis for interaction with different points of view and worldviews, as well as with the causes of pedagogical, psychological and social problems and the ways taken to solve them. (shrink)

본 연구의 목적은 결혼이주여성의 이혼 원인에 대한 기존 연구와 상담을 활용한 사례연구를 통해 결혼이주여성에 대한 다문화교육의 방향과 내용을 제시하고자 하였다. 기존의 연구에서 밝혀진 결혼이주여성의 주요 이혼원인은 성격차이, 경제적 무능력, 음주 및 도박, 배우자 가족과의 갈등 등이었으며, 본 연구에서 결혼이주여성의 이혼상담 사례를 통해 밝혀진 주요 이혼 및 갈등원인은 성격차이와 배우자 가족과의 갈등이었다. 그러나 결혼이주여성들을 대상으로 우리 사회에서 수행되고 있는 다문화교육은 그 내용과 방향이 결혼이주여성의 한국 사회 정착에 초점이 맞추어져 있어 이들의 가족 내 갈등을 해결하기에는 다소 무리가 있어 보인다. 따라서 본 연구에서는 (...) 결혼이주여성의 이혼 요인을 기초로 하여 다음과 같은 다문화교육의 방향과 내용을 제시하였다. 첫째, 국제결혼에 대한 다문화교육의 선제적 접근이 필요하다. 우리 사회에서 국제결혼 이전에 시행되고 있는 다문화교육을 국제결혼 당사자들뿐만 아니라 시부모 등을 포함한 다문화가족 구성원에 대해 확대 실시하고 다양한 교육 프로그램을 마련할 필요성이 있다. 둘째, 개별성에 기초한 다문화교육을 실시할 필요가 있다. 다문화가족의 개별 구성원에 대한 교육을 의무화하고 개별적 다문화가족에 대한 다문화교육을 실시할 필요가 있다. 셋째, 다문화 사회․가족 윤리의 재정립을 통한 다문화교육을 실시할 필요가 있다. (shrink)

In Understanding the Whole Student, the authors contend that good education is, and must be, multicultural in order to gain a deeper perspective on issues under analysis in the classroom through the sharing and negotiating of many different cultural perspectives.

최근 우리나라도 단일민족국가가 아닌 다문화 사회로 접어들고 있다. 다문화가정 및 이주민들은 세계의 다양한 문화를 우리 사회에 도입하여 보여 줌으로써 우리 사회의 개방성을 높이고, 구성원들의 창의성을 계발하는 데 도움을 주고 있지만, 외국인 근로자들의 열악한 사회 경제적 여건은 장기적으로 이들의 사회적 고립을 초래하고 사회적 갈등과 분열을 초래할 가능성이 있으며, 교육에서 소외된 다문화 자녀는 앞으로 빈곤계층으로 전락하고 범죄에 노출될 가능성이 늘어나고 있다. 따라서 경제적⋅사회적 기반이 취약한 다문화가정 자녀가 정규 교육으로부터 소외되지 않고 혜택을 받을 수 있도록 교육 당국과 정부의 체계적인 대책 마련이 시급하고, 다문화사회를 (...) 있는 그대로 받아들일 수 있는 다문화교육에 대한 중요성이 점점 더 커지고 있다. 정부 또한 도덕 교과에 다문화 사회에서 발생하는 도덕 문제와 해결 방안을 교육하도록 했고, TV를 비롯한 대중 매체에서는 다문화 사회에서 ‘더불어 사는 삶’을 실천하기 위한 캠페인을 지속적으로 전개하고 있다. 그러나 대부분 사람은 다문화가정과 관련이 없으면 그들이 겪고 있는 설움과 어려움에 대해 나와 상관없는 문제로 여겨 무관심한 태도로 일관하고 있다. 그리고 자신의 몸을 가장 중시하기 때문에 다문화가정의 아픔과 자신의 아픔은 별개인 것처럼 여기기 때문에 다문화가정이나 외국인 근로자를 대할 경우에도 입장 바꾸어 생각할 마음의 배려조차 하지 않고 사회적 편견과 차별을 하고 있다. 그러면서 외국의 문화를 이해하고 수용하기 보다는 우리 문화만 익히고 우리의 사고방식과 같아지도록 강요함으로써 갈등을 일으키고 있다. 이러한 한계를 극복하고 근본적인 문제를 해결하기 위해서는 그들에 대한 법적⋅제도적 다문화정책 뿐만 아니라, 인종과 민족을 초월하여 모든 인류가 공통적으로 지니고 있는 근원적인 마음 탐구에서 출발해야 한다. 유교에서는 모든 사람에게 仁義禮智의 천부적 본성이 존재하며, 천부적 본성대로 곧고 바르게 발현된 본마음인 四端을 지니고 있다고 여긴다. 따라서 四端을 마음속에 잘 보존하여 가득 채우고 확충하면 이기적인 욕심이 없어지고 본심으로 가득 차게 되어 인간의 본성인 仁義禮智를 기를 수 있고 결과적으로 다문화가정의 학생이나 부모형제에 대해 따뜻한 마음이 자연스럽게 발현될 수 있다고 본다. 이러한 본마음을 미루어 남의 본마음까지 헤아리게 되면 絜矩之道를 올바르게 실천할 수 있게 되어 소극적으로는 자신이 하기 싫은 일은 다른 사람도 하기 싫다는 것을 알기 때문에 베풀지 않게 되며, 적극적으로는 자신이 상대방에게 받고 싶은 일은 남도 받고 싶다는 것을 알고 먼저 도움을 주고 배려해 주게 된다. 즉, 우리 마음과 다문화 가정의 사람들이 지니고 있는 마음이 같다는 것을 깨닫게 되면 입장 바꾸어 생각을 할 수 있게 되고 그들이 진정으로 필요로 하는 것이 무엇인지, 정말 싫어하는 것이 무엇인지 알게 된다. 그러한 마음을 깨닫게 되면 도움을 필요로 하는 것에는 먼저 손을 내밀어 적극적으로 도와주고, 그들이 싫어하는 것은 하지 않도록 조심하게 된다. 그리고 다문화사회에서 인종적ㆍ문화적 다양성을 자연스럽게 받아들이고 그들을 우리와 똑같은 사람으로 대우하고, 동시에 그들이 지니고 있는 고유의 문화를 이해하고 존중할 수 있어야 한다. (shrink)

This important collection of essays offers a sustained philosophical examination of fundamental questions raised by multicultural education in primary and secondary schools. The essays focus on both theory and policy. They discuss the relation between culture and identity, the role of reason in bridging cultural divisions, and the civic implications of multi-culturalism in the teaching of history and literature. Several of the essays examine aspects of multicultural policies in California and New York, as well as the curriculum (...) guidelines promulgated by the National Council for Social Studies. Although much has been published on the subject of multi-culturalism, including the cultural war on American campuses, there is very little available on the impact of multicultural policies for primary and secondary education. So this is a volume that will be welcomed by all those interested in multicultural education: philosophers and historians of education, sociologists, professional educators and policy-makers. (shrink)

Journal of Philosophy of Education, EarlyView.