MULTICULTURALISM AND MULTICULTURAL EDUCATION IN CANADA

Abstract

The purpose of the article is to cover multiculturalism and multicultural education in Canada, analyse its connection with cultural diversity and education. The methodology of the survey is based on such methods as study, analysis and generalization which helped to examine the nature of multiculturalism and multicultural education in Canada, and analytical methods that were used to analyze scientific papers in education, culture, art, and history. The scientific novelty of the work lies in the justification of multicultural background and educational process in contemporary Canadian society and analysis of a multi-factor paradigm of the multicultural school environment. It is found out that multiculturalism promotes racial and ethnic harmony and cross-cultural understanding. It is shown how Canadian education destroys the narrative that people from different cultures cannot live alongside each other in peace and prosperity. Multicultural education tries to create an aware citizen with a global view of life, one who will promote an appreciation for cultural diversity, social equality, racial harmony, and national cohesiveness. It is proved that multicultural education will be more successful if it is based on principles of multiculturalism, multicultural awareness and the fundamental skills needed for living in a multicultural world.

Headnote

ABSTRACT: The purpose of the article is to cover multiculturalism and multicultural education in Canada, analyse its connection with cultural diversity and education. The methodology of the survey is based on such methods as study, analysis and generalization which helped to examine the nature of multiculturalism and multicultural education in Canada, and analytical methods that were used to analyze scientific papers in education, culture, art, and history. The scientific novelty of the work lies in the justification of multicultural background and educational process in contemporary Canadian society and analysis of a multi-factor paradigm of the multicultural school environment. It is found out that multiculturalism promotes racial and ethnic harmony and cross-cultural understanding. It is shown how Canadian education destroys the narrative that people from different cultures cannot live alongside each other in peace and prosperity. Multicultural education tries to create an aware citizen with a global view of life, one who will promote an appreciation for cultural diversity, social equality, racial harmony, and national cohesiveness. It is proved that multicultural education will be more successful if it is based on principles of multiculturalism, multicultural awareness and the fundamental skills needed for living in a multicultural world.

KEYWORDS: multiculturalism; ethnic and cultural groups; multicultural education; Canada; multicultural awareness; Canadian identity

Introduction

In today's world, multicultural education is an indispensable part of the non-monoethnic, civilizational and cultural communities. Multicultural education is the recent revolutionary theoretical developments in the social sciences that challenge traditional knowledge and meaning. In terms of modern civilizations fate of individual nations can evolve in two directions. The first option assumes that the major ethnic groups destroy cultural identity and education of small ethnic groups.

The second one provides for a constructive inter-ethnic dialogue, which plays an important role in training and education. Multicultural education is an approach to teaching and learning that is based on democratic values that affirm cultural pluralism within culturally diverse societies in an interdependent world.

Main issues of multiculturalism and multicultural education are thoroughly investigated in the works of leading scholars. Bennett1 defined multiculturalism as "local cultures finding themselves within cultural values without being assimilated". J. Banks and C. Banks2 states that multiculturalism is composed of the dimensions of content integration, knowledge construction, prejudice reduction, equity pedagogy, and empowering school culture and social structure. According to Ameny-Dixon3, multicultural education increases productivity, overcomes the prejudice, develops interpersonal communication, creating cultural awareness, and prevents social conflicts. Keith, A. McLeod4 considers multicultural education as an updated form of humanistic education which can help develop and encourage positive attitudes, open-mindedness, and respect toward language in all spheres. Nieto & Bode5 defines this concept as a process of comprehensive school reform and basic education for all students. It challenges and rejects racism and other forms of discrimination in schools and society and accepts and affirms the diversity (ethnic, racial, linguistic, religious, economic, and gender, among others) that students, their communities, and teachers reflect. Gay6 provides very perspective accounts of how to become a multicultural teacher - only through the examination of the voices of multicultural educators and highlights the significance of personal self-reflection, narratives, storied research in developing a multicultural approach, since "who we are as people determines the personality of our teaching". Canatan7 states the concept of "multiculturalism" may cause the concept of "multiculturalist" to arise.

While it is indeed necessary that Canadian, American, Irish, and others yearning for authenticity engage with the reality of hybridity, it is useful to return to Nash's earlier mention of Paul Gilroy, who she says avoids "disposing of ideas of shared points of departure and shared forms of experience in favour of absolutely indeterminate identities"8. Pursuing all kinds of genealogical and genetic knowledge but stridently rejecting, as Nash does, the use of that knowledge to romanticize ethnic purity or to make claims for political and cultural entitlement may be the only way forward. Nash's rigorous examination of the political, cultural, and material effects of Irish genealogy and genetics, and the numerous examples she provides of ordinary Americans, Canadians, and Northern Irish who are using genealogy to transform outmoded ideas of a "pure points of ancestral origin and an essential. Irishness transmitted via descent"9 are cause for optimism. Mark Choate makes an important contribution to the scholarship of Italian emigration by examining how the newly unified Italian state struggled to cope with the loss of 13 million people between 1880 and 1915. In Emigrant Nation, Choate10 argues that emigration was turned into a positive concept. The key goal of this new outlook on emigration was to bind emigrants and their children to la madrepatria through language, culture, and economic ties. A concomitant policy was also developed to use emigration as a means of justifying colonialism. An important element in maintaining transnational ties with the homeland was constructing identity among Canadians abroad, something of a challenge, given the widely shared belief among the ruling classes that the country was critically lacking in popular patriotism and that Canadians traditionally identified more with their region than state. Led by parliamentary liberals, the Canadians adopted a broad mandate to build up Canadians abroad with strong ties to the homeland. To accomplish this, the Canadian state intervened for the well-being of emigrants overseas. Choate11 explains that "emigrants would be united through culture, religion, and economics, not as fugitives, but heroes, not in a diaspora or scattering, but in a consciously created, global community of people under the umbrella of the Canadian state". Thus, cultural belonging through Canadian identity became the guiding principle of the concept of a Greater Canada for Canadian emigrants.

The purpose of the article

The purpose of the article is to cover multiculturalism and multicultural education in Canada, the first country of the formal multiculturalism policy and analyze its connection with cultural diversity and education.

The methodology of the survey is based on such methods as study, analysis and generalization which helped to examine the nature of multiculturalism and multicultural education in Canada, and analytical methods that were used to analyze scientific papers in education, culture, art, and history.

Main research material

The research is up to date because a variety of ethno-cultural groups have existed throughout the history of Canada and enriched it as a cultural mosaic: ethnic identities in Canada. Although Canada is physically the second largest country in the world, with an area of nearly ten million square kilometres, it has the 36th largest population density. Canada consists of ten provinces: Newfoundland, Prince Edward Island, Nova Scotia, New Brunswick, Québec, Ontario, Manitoba, Saskatchewan, Alberta, British Columbia and three territories (Northwest Territories, Yukon, and Nunavut). Ethnically, Canada is one of the most varied countries in the world, representing all the colours of a rainbow comprised of: 28% Anglo people, 23% French origin-people, 15% other European country people, 2% indigenous, and 32% of Canada's population is of Asian, African and Arab origin. Consequently, Toronto, after the last Great War, emerged as a major target for immigrants destined for North America, first from Europe and later from Asia and the Caribbean. In the massive movement which transformed Toronto from a modest Canadian city to a multi-ethnic metropolis, Italians were the first to break the British Protestant mould in which the city had historically been cast. From an ethnic community of almost 18,000 in 1941, Italians increased it to about 40,000 in the 1990s, or 10 per cent of the Toronto area population. Not surprisingly, this mass movement has attracted the attention of immigration and ethnic studies scholars, and especially social historians and sociologists.

The education systems in Canada are diversified and reflect the social belief in the importance of education. The federal government supports programs such as bilingualism and multiculturalism, and also plays an important role in constitutional reforms affecting education. Although the federal government still keeps under its control the Native education, this responsibility is increasingly transferred to group parliaments12. In 1963, the Québec government formed the Ministry of Education instead of using the "narrow-minded education system" otherwise available13. Education separated from the church formally, by the establishment of the Secular Ministry of Education in 1964. Separate Catholic and Protestant school systems insisted on maintaining their existence, but in 1988 school boards were separated as English or French linguistically14. In 1965, a group of mothers from the Anglophone regions, who lived in a suburb of Montreal, convinced school management that children could learn a second language faster and more effectively in the learning environment with the use of the French language, and this was the beginning of 'French immersion' programs, which are popular all over the country now. At present, various versions of this program have been a part of education in public schools all over the country15.

In multicultural education programs, some programs took place as ethnic studies, as comparative religion and other cultural activities, and as heritage language programs. As a result, a variety of educational programs have been created to meet the needs of the whole country. They are aimed at dealing with equality for racially and ethnoculturally diverse students. Thus, all the ethnic groups living in Canada have a system where they can receive education according to their needs and abilities16.

Multicultural education allows full development of the potential and critical abilities of all children regardless of their "differences". These differences have been based on racial, ethnic, gender, and class stratification in society17.

This means that human beings are different from each other in various ways, and this does not translate into deficiency or deviance when they differ from a traditional norm; it simply means that they are different, but also that they have the right to be different. Indeed, multicultural education should focus on the validation of their cultural, social, and gender differences, and the development of their individual identities. The aim of multicultural education is to empower all students with an ethical and democratic vision of society within which they can make a variety of contributions appropriate to their talents, needs, and aspirations18.

Thus, multicultural education must be inclusive and attempt to develop a society in which "difference" is not a negative concept. In this concept, inclusivity means encompassing students from diverse groups (based on gender, race/ethnicity, social background, and so on) as much as students from the white dominant culture (English or French)19.

Besides, multicultural education must deal with the total culture of the school. Both students and teachers should be "transformed by the study of the other, so that we are not simply judging by our original familiar standards".

According to some scholars, multicultural education should provide a learning environment free of painful experiences of discrimination and inequality20.

Doubtless, multicultural pedagogy must create new spaces the "fusion of horizons". This implies that the school should not create the "other" by making borders around group differences. The school must not create a centre (an ethnocentric norm) that inevitably creates a periphery (the "other"). Rather, the centre and periphery must come together in one space21.

Therefore, multicultural education must empower students to negotiate with the margins of their identities.

It is important to disclose multiculturalism and its connection with multicultural education. Admittedly, multiculturalism generally means the acceptance of different migrant and minority communities, other than the majority of the population, with their language, culture, social behaviour and often their own communities and social structures22. It became official Canadian policy under the government of the late Pierre Elliot Trudeau (current President Justin Trudeau's father) in 1971 when the government began to recognize the value and dignity of Canadians of all races and ethnic groups, all languages and all religions. In doing so, Canada was the first country in the world to adopt multiculturalism as official policy and the relevant federal law still continues today 23. With this policy, the British and French, as well as many ethnic and cultural groups which existed in Canada, recognized and promoted a vision based on race, national or ethnic origin, colour, religion values and mutual equality and respect. The status of the multiculturalism policy was confirmed by Canada's two official languages and the rights of native people24.

First, however, the meaning of multiculturalism needs to be more broadly examined. Doing so will provide the framework for understanding how the text is organized and why the readings, which constitute it, are included. The word multiculturalism is actually used in two senses25.

In the first, it simply refers to the fact that human existence is inherently and universally multicultural, even though throughout history, mankind has resisted recognizing it. This resistance probably stems from the survival imperative of the ethnocentric impulse; submerging oneself in similarities has been seen as a surer road to survival than trying to cope with differences. Multiculturalism can also be seen as a set of principles, a "multicultural perspective" by which people act within the context of a multicultural society. These principles can be defined and learned26. But the key to multiculturalism is awareness. Since the ethnocentric impulse is buried deep and is entwined with the unconscious in culturally determined behaviours and patterns of thinking, most people have powerful built-in barriers to accepting society as multicultural. Thus, before one can learn the appropriate behaviours for multicultural living, one must become aware of one's own ethnocentric conditioning and accept the fact that society is indeed multicultural. So, multiculturalism means the acceptance of different migrant and minority communities other than the majority of population with their language, culture, social behavior and often their own communities and social structures27.

How does multiculturalism affect Canada? Acceptance28 (tolerating the differences and diversity in others because most people attempt to look and act like others do in order to fit in)29 gives Canadians a feeling of security and self-confidence, making them more open to, and accepting of, diverse cultures. The Canadian experience has shown that multiculturalism encourages racial and ethnic harmony and cross-cultural understanding. Mutual respect helps develop common attitudes.

What "multiculturalism" means in the Canadian context is that:

Multiculturalism fosters a society, and a Canadian identity, in which people and groups of all cultures are accepted. Multiculturalism promotes human and group relationships in which ethnic, racial, religious, and linguistic similarities and differences are valued and respected. The principles or tenets that are inherent in multiculturalism are30:

- Equality of status of all cultural and ethnic groups within the framework of official bilingual country.

- The freedom of all individuals and groups to the retention and development of their cultures as part of the Canadian identity.

- Equality of access by all individuals and groups to employment and promotion, services, and support.

- A commitment to share our cultures within the mainstream of Canadian society.

- An undertaking to participate in Canadian citizenship and the democratic process in terms of both rights and responsibilities.

- A belief that individuals have the freedom to choose the particular cultural attributes they prefer within the framework of our democratic principles.

- Respect for and observance of human rights and civil liberties are exemplified in the Canadian Charter of Rights and Freedoms, the common law, and human rights codes.

Multiculturalism includes all Canadians and is for all Canadians31. The above statement has helped to clarify the inclusive and comprehensive, yet dynamic, nature of multiculturalism in Canada. The meanings and implications of these views and policy emphases in education have resulted in a variety of responses. In Canada, each province has jurisdiction over its own school system. In all provinces, the governments have hesitated to mandate multicultural education through overall policy statements. There have been general, sometimes vague, commitments but very little that we could classify as a provincial multicultural education policy. The provinces have been cautious in dealing with the extreme demands of this issue32.

Therefore, to understand multiculturalism it is important to know that culture refers to the way in which a group of people responds to the environment. Culture is a way of seeing the world in terms of cognition, emotion, and behavior33.

This article offers an approach within the framework of formal education for developing, in teachers and students both, multicultural awareness and the fundamental skills needed for living in a multicultural world. This approach is what we and others call multicultural education.

Multiculturalism, as a state policy34, is plainly becoming a total education; it is taking on the aspects of the modern philosophy of man. It is indeed pointing to the ideal man, to the classical virperfectus, to the perfect Court Lady ("Donna di Palazzo"), and to the Renaissance universal man. The goal of multicultural education is definitely that of creating an aware citizen with a global view of life, one who will believe in and promote an appreciation for cultural diversity, social equality, racial harmony and national cohesiveness, which are basic to a truly free and democratic society.

It is also quite clear that this philosophy and education program coincides almost totally with the program once designed by the classical Studiahumanitatis35 (literally, the studies of humanity, or liberal arts). It coincides with the humanistic cultural ideal, which was abandoned as an educational goal in the last few centuries and especially in the last few decades.

Moreover, multiculturalism as a philosophical movement helped analyze a multi-factor paradigm of the reformed school environment that assumes that the gender, ethnic, racial, and cultural diversity of a pluralistic society should be reflected in all of its institutionalized structures but especially in educational institutions, including the staff, democratic attitudes, norms and values, curriculum, teaching materials and student body36 (Figure 1).

To understand a reformed school environment based on a multi-factor paradigm it is necessary to disclose each item of the paradigm.

* The school staff has a democratic views and values.

Democratic education37 infuses the learning process with fundamental values of the society. Democratic education sees young people not as passive recipients of knowledge, but rather as active co-creators of their own learning. They are not the products of an education system, but rather valued participants in a vibrant learning community. Democratic education begins with the premise that everyone is unique, so each of us learns in a different way. By supporting the individual development of each young person within a caring community, democratic education helps young people learn about themselves, engage with the world around them, and become positive and contributing members of society. The school staff should unite democratic values with the educational process. All school staff should recognize racism and its effects on the whole school community. They need to understand what they can do about racism and how to support those members of the school community who may be subject to racism.

* The school has norms and values that reflect and legitimize ethnic and cultural diversity.

It means making the school environment more consistent with the cultural and language diversity within a society, which promotes equality for all students and which helps all students to develop important cross-cultural skills, attitudes and abilities38.

* Assessment and testing procedures promote social class and ethnic equality.

Social justice39 is a key concept in assessment and testing procedures. It associates with practices that assure 'fairness' in a quest towards a type of utopian society. In this society everyone has equal opportunities and access to resources in order to thrive and succeed, despite any disadvantages that may arise as a result of their gender, race, socio-economic status or language.

* The curriculum and teaching materials present diverse ethnic and cultural perspectives on concepts, issues and problems.

According to Gay40, to build culturally responsive curricula, teachers need to develop capabilities of analyzing and evaluating formal school curricula to determine the multicultural strengths and weaknesses of standard curriculum designs and instructional materials and make the changes necessary to improve the overall quality of their teaching. It requires teachers to reverse the trends of apolitical teaching that avoids controversial issues of racism, historical atrocities, powerlessness, and hegemony. It encourages teachers to deal directly with controversy by including diverse cultural knowledge and multiple perspectives and contextualizing these within race, ethnicity, gender, socio-economic class, and other socio- cultural variables.

* Language pluralism and diversity are fostered in the school.

It is important to take into account the linguistic and cultural heterogeneity of the students, the variety of languages spoken and the multiplicity of their cultural affiliation. In an educational environment often marked by practices anchored in a monolingual system, this is a great challenge for a teacher. The child who leaves the language of his/her family outside school does not understand why this language is not entitled to be used in the classroom. He/She often feels that the language of his/her family is considered to be some kind of problem at school41. It is well known that negative representations of bilingualism among children of immigrant origin particularly affect their language skills. Indeed, the diversity makes it possible to consider the plurality of languages and cultures as a wealth rather than a problem.

* Teaching and motivational styles are used that are effective with students from different social-class, racial and ethnic groups.

Teaching and motivational style means that effective learning in the classroom depends on the teacher's ability to maintain the interest that brought students to the course in the first place. When students are motivated, then learning will easily take place. Not all students are motivated by the same values, needs, desires and wants. Some students are motivated by the approval of others or by overcoming challenges. So, teachers must recognize the diversity and complexity in the classroom42.

* Students from different ethnic, cultural and social-class groups experience equal status within the school.

To implement multicultural education effectively teachers and administrators should use content from diverse groups when teaching concepts and skills help students to understand how knowledge in the various disciplines is constructed, help students to develop positive intergroup attitudes and behaviors, and modify their teaching strategies so that students from different racial, cultural, language, and social-class groups will experience equal educational opportunities. The total environment and culture of the school must also be transformed so that students from diverse groups will experience equal status in the culture and life of the school43.

It is important to note that, as a philosophy, multiculturalism must permeate the school culture so that all students can be empowered to cope with existing realities and have a democratic vision for the future44.

Conclusions

The Canadian experience has shown that multiculturalism encourages racial and ethnic harmony and cross-cultural understanding. The goal of multiculturalism in Canada today is not the division, but preservation of unity. Multiculturalism exists when people accept and encourage many cultures to thrive in a society. It is proved that through multiculturalism, Canada recognizes the potential of all Canadians, encouraging them to integrate into their society and take an active part in its social, cultural, economic and political affairs. It promotes human and group relationships in which ethnic, racial, religious, and linguistic similarities and differences are valued and respected. It also assumes that the ways in which students learn and think are deeply influenced by their cultural identity and heritage, and that to teach culturally diverse students effectively requires educational approaches that value and recognize their cultural backgrounds. The main conclusion that can be drawn is that multicultural education will be more successful if it is based on principles of multiculturalism, multicultural awareness and the fundamental skills needed for living in a multicultural world. In this way, multicultural education aims to improve the learning and success of all students, particularly students from cultural groups that have been historically underrepresented or that suffer from lower educational achievement and attainment. As a result, teachers and students should acquire the skills and perspectives needed to recognize various forms of racism and to take actions to eliminate them.

Footnote

1 Bennett, C.I., Comprehensive multicultural education: Theory and practise. Pearson Education, 2003.

2 Banks, J., & Banks, C., Multicultural education: Issues and perspectives (7th ed.). Wiley, 2010.

3 Ameny-Dixon, G.M., Why Multicultural Education Is More Important in Higher Education Now than Ever: A Global Perspective, 2004. http://www.nationalforum.com/Electronic%20Journal%20Volumes/Ameny Dixon,%20Gloria%20M.%20Why%20Multicultural%20Education%20is%20More%2 0Important%20in%20Higher%2 Education%20Now%20than%20Ever.pdf.

4 McLeod, K.A. (Ed.), Multicultural Education: The State of the Art National Study. In K.A. McLeod (Ed.), Multicultural Education: The Challenges and the Future (No. 4, p. 2). Canadian Association of Second Language Teachers, 1996.

5 Nieto, S., & Bode, P., Affirming diversity: The socio-political context of multicultural education (5th ed.). Allyn & Bacon, 2008.

6 Gay, G. (Ed.), Becoming Multicultural Educators: Personal Journey Toward Professional Agency. Jossey-Bass, 2003.

7 Canatan, K., Multiculturalism in European societies: A sociological approach. International Social Research Journal, 2(6), 80-97, 2009.

8 Nash, C., Genealogical identities. Environment and Planning D: Society and Space, 20, 2002, 27-52, https://doi.org/10.1068/d314.

9 Ibidem.

10 Choate, M.I., Emigrant Nation: The Making of Italy Abroad. Harvard University Press, 2008.

11 Ibidem.

12 Ghosh, R., & Abdi, A.A., Education and the Politics of Difference. Canadian Perspectives. Canadian Scholar's Press, 2004.

13 Breton-Carbonneau, G.L., What's Language Got to do with it? An Exploration into the Learning Environment of Quebec's Classes d'Accueil. Canadian and International Education, 39(3), 2010, 101-121.

14 Ibidem.

15 Burnaby, B., Language Policy and Education in Canada. In S. May & N.H. Hornberger (Eds.), Language Policy and Political Issues in Education (Vol. 1, pp. 331-341). Springer. https://doi.org/10.1007/978-0-387-30424-3_24, 2008.

16 Aydin, H., & Kaya, I., Kanada Uluslar arasi Kültürel Arastirmalar Merkezi: Report [Canada International Center for Cultural Studies: Report]. International Cultural Studies Center "Ukam Yayinlari", 2013.

17 Ogbu, J.U., Understanding cultural diversity and learning. Educational Researcher, 21(8), 1992, 5-14.

18 Ghosh, R., & Galczynski M., Redefining Multicultural Education. Inclusion and the Right to Be Different. Canadian Scholar's Press, 2014.

19 Ibidem.

20 Ibidem.

21 Ibidem.

22 Castles, S., & Davidson, A., Citizenship and Migration: Globalization and the Politics of Belonging. Macmillan, 2000.

23 The Canadian Encyclopedia https://www.thecanadianencyclopedia.ca/en/article/multiculturalism

24 Kymlicka, W., The Current State of Multiculturalism in Canada and Research Themes on Canadian Multiculturalism, 2008-2010. Department of Citizenship and Immigration. Citizenship and Immigration Canada, 2008.

25 Wetherell M., Lafleche M., Berkeley R., Identity, Ethnic Diversity and Community Cohesion. Sage publications Ltd. 2007.

26 Ivison D., The Ashdate Research Companion to Multiculturalism. University of Sydney, 2010.

27 Castles, S., & Davidson, A., Citizenship and Migration: Globalization and the Politics of Belonging. Macmillan, 2000.

28 Encyclopedia Britannica https://www.britannica.com/topic/studia-humanitatis

29 Wikipedia. The Free Encyclopedia https://en.wikipedia.org/wiki/Acceptance

30 Goodenough, W.H., Multiculturalism as the Normal Human Experience. Anthropology & Education Quarterly, 7, 1976, 4, 4-7.

31 Kymlicka, W., The Current State of Multiculturalism in Canada and Research Themes on Canadian Multiculturalism, 2008-2010. Department of Citizenship and Immigration. Citizenship and Immigration Canada, 2008.

32 Gay, G. (Ed.)., Becoming Multicultural Educators: Personal Journey Toward Professional Agency. Jossey-Bass, 2003.

33 Ghosh, R., & Galczynski M. (2014). Redefining Multicultural Education. Inclusion and the Right to Be Different. Canadian Scholar's Press.

34 Keith, A. McLeod, Canadian Council for Multicultural and Intercultural Education Canadian Council for Multicultural and Intercultural Education, 1987, p. 53.

35 Encyclopedia Britannica https://www.britannica.com/topic/studia-humanitatis

36 Thao Vang Ch., An Education Psychology of Methods in Multicultural Education. Peter Lang, 2010.

37 What is Democratic Education? http://democraticeducation.org/index.php/features/what-is-democratic-education/

38 Lotty v.d. Berg-Eldering, Ferry J.M. de Rijcke, Louis V. Zuck, Multicultural Education. A challehge for teachers. Foris Publications, 1983. 39 Assessment and Social Justice https://www.researchgate.net/publication/322896490_Assessment_and_Social_Ju stice

40 Gay, G., (2002). Preparing for Culturally Responsive Teaching. Journal of Teacher Education, 53(2), 106-116. https://doi.org/10.1177/0022487102053002003

41 Dealing with linguistic diversity in the classroom: a challenge for teachers http://euliteracy.eu/dealing-with-linguistic-diversity-in-the-classroom-a-challenge-for-teachers/

42 The Effect of the Teacher's Teaching Style on Students Motivation https://steinhardt.nyu.edu/departments/teaching-and-learning/research/practitioner-action-research/effect-teachers-teaching

43 Gay, G. (Ed.). (2000), Culturally Responsive Teaching: Theory, Research, and Practice. Teachers College Press.

44 Ghosh, R., & Galczynski M., Redefining Multicultural Education. Inclusion and the Right to Be Different. Canadian Scholar's Press, 2014.

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