cross-cultural teaching

The ability to teach across cultures is more important than ever and many professors are searching for practical resources to help navigate the complexities of twenty-first century classrooms that are both face-to-face and online. Ikpeze’s Teaching across Cultures offers practical tools and it provides the theory behind the approaches he outlines although at times, he leaves the reader wanting more detail on how to incorporate his strategies in the classroom.

Ikpeze trains teachers in pedagogy for a cross-cultural context, and emphasizes that all classrooms are multicultural. Through his own experiences as a teacher, he identifies the gaps and missteps that occur in a multicultural classroom and how to address these problems primarily with two approaches: Cultural Responsive Pedagogy (CRP) and the cultivation of “Third Space” in classrooms and online environments.

Ikpeze shares freely the classroom problems he encounters as a self-disclosed foreign born (of African descent) and accented English speaker. His openness is refreshing and invites the reader to connect their own teaching challenges with his.  CRP demands a responsive teaching style that invites students to bring their wisdom and cultural selves to learning. The creation of third spaces brings together opposing viewpoints into a space where they are questioned and blended. It is an ambiguous space that moves out of binary modes of thinking and learning to a mode of hybridity.

The first step Ikpeze covers is the concept of a self-study. Self-study involves intensive data gathering that moves beyond the troublesome student course surveys that often perpetuates race, gender, and class biases to a mode of gathering data from a variety of sources to construct a picture of a teacher’s self-presentation, reception of this presentation, and pedagogy. It is not a one-time process. Ikpeze emphasizes the need for maintaining academic rigor and teaching objectives while addressing the problems discovered in the self-study.

The second step in his work emphasizes building relationships between student and teacher, between students and their selves, and between students to allow greater understanding. This work allows the creation of a “third space” where students’ knowledge from day to day living is invited into conversation with academic knowledge.  This technique requires intentional exercises and regular engagement with students both in and outside the classroom.

Teaching across Cultures is theory heavy and at times frustrates the practitioner who wants to move directly to the practical strategies. While Ikpeze emphasizes relationship building as the foundation for cross-cultural pedagogy, the realities of class size and teaching load shapes the ability of professors to effectively employ many of these tools.

Michael Michie’s 2014 publication of his dissertation argues that previous research into cross-cultural teaching has focused on skills, methods, and curriculum, but ignores teachers. To address this lacuna, Michie interviews six professional, western, K-12 science teachers of indigenous students and investigates what qualities characterize successful cross-cultural teachers and how teacher training can prepare instructors for cross-cultural contexts.

Michie’s work makes three contributions to pedagogical discussions of cross-cultural teaching. First, Michie provides a sustained examination of the ways cross-cultural experiences shape teachers into “culture brokers” or “border crossers.” Michie claims the most successful teacher of indigenous students learns to be a border crosser in his or her identity formation even before entering the classroom. Second, Michie analyzes successful border crossers and constructs a profile of a border-crossing teacher. Finally, Michie suggests what kind of training shapes teachers to be successful culture-brokers.

Michie claims an “international” framework for his study (1), but limits his subjects to those teaching in western, English-speaking sites (Australia, New Zealand, and Canada, 141). Michie argues that his focused data allows him to speak more precisely, and leaves expansion of this deep, thorough analysis to successive studies.

Michie’s project unfolds in six chapters. In chapter one he defines the project and identifies himself as a “participant-researcher” with his subjects (2). In chapter two, Michie reviews the literature on western teaching of indigenous children. He sifts the anthropological, biological, and ethno-historical studies on “border crossing” and “cultural brokerage” (5) to refine the terms. He defines culture “as the social environment in which an individual is raised and lives and includes a range of concepts and beliefs that is accepted by individuals as defining their group identity” (14). The role of education is to “help those growing up in a culture find an identity within that culture” (Michie cites Bruner 1996, 15). This move brings identity studies and questions of power into the forefront of pedagogy – the (western, powerful) identity of the teacher and the (indigenous, marginalized) identity of the students. Thus teaching requires dexterity and self-awareness in crossing cultural borders.

Michie’s first contribution is to distinguish between terms in the literature. In his subjects, Michie finds that “border crossing” (“the ability of people to move metaphorically between cultures,” [50]) is a specific identity formed in “marginal people” (51). In contrast, “culture broker” (“a strategy which an individual can be used to promote cross-cultural understanding,” [51]) is the “role” that an “intermediary” chooses when mediating between cultures (52). Next, Michie proposes that teachers in cross-cultural situations can choose a mediating role while actively cultivating respect and appreciation for the cultures they move between (as border crossers do; 52, 79).

In chapter three, Michie analyzes the participant interviews looking for evidence of border-crossing experiences and cross-cultural encounters earlier in life. Teachers of indigenous students report positive affective and cognitive experiences when they engaged (pre-professionally) indigenous and first nation people (73). Michie identifies three successive degrees of engagement in the teachers. “Border crossers” choose a transitory role and show “interest in the culture and aspirations of indigenous people”; “border workers” “continue to work at the border as allies of the indigenous people”; “border mergers” exhibit a fully bi-cultural identity and do not distinguish between the cultures they navigate (80-81).

Chapter four examines how participants understand the role of culture broker or border-crosser and for what purpose they use that role. Chapter five evaluates participant ideas of how to enable teachers to cross cultural borders in their classrooms. Michie then defines what kind of training can best shape K-12 instructors to teach from a culture broker role. Finally, chapter six summarizes Michie’s conclusions and applies the best teacher training practice to specifically preparing western instructors to teach science as foreign cultural knowledge to indigenous students.

This study can be applied to the pedagogy of religion in at least two situations. First is for college or seminary instructors to consider teaching the academic study of religion as a “foreign” way of knowing. How might students of deep religious conviction respond differently to a perceived exercise of dissecting their sacred text if instructors cross that cultural divide between confessional faith and academic study first? The same cultural crossing might bring “nones” into a new world of thinking about and reflecting analytically on religion. Second, Michie shows that, as professional teachers, our cultural identities and our ability to meet students have already been shaped – positively or negatively. Reflecting on the degree(s) to which we are able to meet our students, cross metaphorical and cultural borders, and broker academic culture with newcomers is critical to our growth as teachers.