Authentic Learning: Intercultural, International, and Intergenerational Experiences in Elementary Classrooms

Childhood Education, 2004 by Mbugua, Tata, Wadas, Jean, Casey, Mary Ann, Finnerty, Jessica

When we, as educators, allow our pedagogy to be radically changed by our recognition of a multicultural world, we can give students the education they desire and deserve. We can teach in ways that transform consciousness, creating a climate of free expression that is the essence of a truly liberatory liberal arts education, (hooks, 1994, p. 44)

"Jambo, Daktari," says one kindergartner.

"Hakuna matata!," adds another as the visitor, a university professor, enters the classroom.

"Karibu mgeni," the classroom teacher adds.

This conversation was heard not in Africa, but in a kindergarten classroom in northeast Pennsylvania. Recent education literature underscores the need to prepare teachers who are culturally sensitive and responsive in order to work in the diverse classrooms of the 21st century (Garcia, 1999; Gollnick & Chinn, 1998; Lo & Cantrell, 2003; Swiniarski, Breitborde, & Murphy, 1999; Trawick-Smith, 2003). Changing demographics and increasing immigration are bringing a new complexity to the cultural diversity within regions and local communities.

Consequently, educators are being asked to respond to the forces of globalization and human interconnectedness that characterized the latter part of the 20th century-the acceleration of global economic, political, social, technological, and environmental systems that have affected all people on the planet. These forces are significantly altering the role of schools and teachers in preparing young people to become effective "world" citizens (Prewitt, 2003). Efforts to create learning environments that celebrate, value, and authentically portray diversity in a positive manner are becoming increasingly important. To achieve this goal, collaborative partnerships between universities and schools are taking center stage as educators work to link theory and practice, prepare culturally sensitive teachers, and present exemplary pedagogy in the classroom (Cozza & Mbugua, 2000; Gazda & Asbury, 1998; Johnson et al., 2000; Lo & Cantrell, 2003).

Embedded in these efforts is the understanding of young children and their development as it relates to the self and co-existence with others (Gazda & Asbury, 1998; Rogers, 1961). Young children become aware of differences at a very young age; whether adults can build a deeper understanding for harmonious living among young children will determine whether or not children develop positive self-concept and self-esteem, and whether they will rely on stereotypical images of others. For example, Gollnick and Chinn (1994) contend that many adults teach children, both formally and informally, that a different culture translates as an inferior culture. Montessori (1971) wrote:

Certainly we cannot achieve [peace] by attempting to unite all . . . people who are so different, but it can be achieved if we begin with the child. When the child is born, he has not special language, he has no special religion, he has not any national or racial prejudice. It is men [sic] who have acquired all these things, (p. 6).

Vygotsky (1978) believed that children develop as they interact with primarily adults, but also with other children and with objects and ideas. Others view learning as a social experience, focusing on the process of actively constructing meaning rather than simply acquiring facts (Hancock, 1997; Perkins & Blythe, 1994). These perspectives emphasize the social nature of learning and the importance of engaging in dialogue with different cultures to expand our knowledge base and world views (Bredekamp & Copple, 1997; Vygotsky, 1978). Our future rests upon the abilities of young people to understand their place in the world community, and to interact positively with peoples in their local communities and nations.

The culture of teaching in the United States continues to face some persistent challenges, however. First is the challenge of a predominantly white, monolingual teaching force interacting with an increasingly diverse student population (Delpit, 1995; Spring, 2004). Second is the need for an authentic experiential learning component in both the elementary classroom and preservice teacher training that promotes cultural sensitivity and global perspectives. The final challenge is the increasing need for technological confidence and innovation from teachers. These challenges can be addressed through the modeling of best practices from experienced teachers and faculty and by the integration of cultural consultants in teaching and learning experiences. This is necessitated, now more than ever before, by the emergence of two fields of education, namely global education (Lo & Mbugua, 2000; Merrifield, 1997; Swiniarski et al., 1999) and multicultural education (Banks & Banks, 1997; Delpit, 1995; Sleeter, 2000; Tiedt & Tiedt, 2002). Multicultural education sees diversity in a community, while global education sees the world as a community.

These two fields are validated through UNICEF's call for a world view in early childhood education, and by publications from the Association for Childhood Education International (ACEI), the National Association for the Education of Young Children (NAEYC) (Bredekamp & Copple, 1997), and UNESCO's World Conference on Education for all (EFA) (UNESCO, 2001). These views represent a departure from previous styles of global education, which was addressed under the rubric of social studies instruction (Johnson, 2000; Swiniarski et al., 1999).