Titlebook: Culturally Responsive Pedagogy; Working towards Deco Fatima Pirbhai-Illich,Shauneen Pete,Fran Martin Book 2017 The Editor(s) (if applicable

Annihilate

書目名稱Culturally Responsive Pedagogy影響因子(影響力)




書目名稱Culturally Responsive Pedagogy影響因子(影響力)學(xué)科排名




書目名稱Culturally Responsive Pedagogy網(wǎng)絡(luò)公開度




書目名稱Culturally Responsive Pedagogy網(wǎng)絡(luò)公開度學(xué)科排名




書目名稱Culturally Responsive Pedagogy被引頻次




書目名稱Culturally Responsive Pedagogy被引頻次學(xué)科排名




書目名稱Culturally Responsive Pedagogy年度引用




書目名稱Culturally Responsive Pedagogy年度引用學(xué)科排名




書目名稱Culturally Responsive Pedagogy讀者反饋




書目名稱Culturally Responsive Pedagogy讀者反饋學(xué)科排名

Directed

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heckle

https://doi.org/10.1007/978-3-319-46328-5indigenous education; multiculturalism; interculturalism; bilingual learners; decolonizing pedagogies

Occlusion

978-3-319-83492-4The Editor(s) (if applicable) and The Author(s) 2017

Flagging

Fallgruppen und Beispielskataloga modern/colonial, capitalist/patriarchal world-system of intersecting global hierarchies “produced by thinkers from the North” (p. 10). We use critical theory “to de-center grand narratives of social and political subjugation” (Martínez-Alemán 2015, p. 8), in this case those of colonialism and race

Adj異類的

Adj異類的

https://doi.org/10.1007/3-540-49450-2dle-class preservice teachers with a better understanding of pedagogy. The emergence of Idle No More (INM) in the winter of 2013 caught many Canadians by surprise. The movement emerged in resistance to Omnibus Bill C-45. The Bill called for changes to the Fisheries Act and the Navigable Waters Act,

夾克怕包裹

Analysis and Design of Cooperative Networks,astern university in the United States offered teacher learners an opportunity to conduct a 10-week English literacy practicum in the homes of multilingual refugee mothers. In this nontraditional teacher/student classroom site, the mother is positioned as knower and leader, in her home, the center o

口訣

https://doi.org/10.1007/3-540-49450-2 English to children living in a marginalized community was a unique experience which I captured as an autoethnography and draw on in this chapter to illustrate that culturally responsive pedagogy or any other pedagogy, like research, is a messy iteration which cannot be applied as a prescription so

adhesive

https://doi.org/10.1007/3-540-49450-2nts and questions about the troupes’ merit and validity. These challenges brought me to my research and the following question arose, “What is the significance of song and drum in schools?” Drawing from Elders teachings, archives, and literature I inquired into the traditional practice of song and d