Indigenous Education for Critical Democracy: Teacher Approaches and Learning Outcomes in a K-5 Indian Education for All Program

Abstract

This article focuses on how three dimensions of critical democracy preparation (place-based geographical knowledge, social and political awareness of American Indian history and culture, and orientations conducive to the development of personal connections with American Indians) were impacted by different instructional approaches introduced when implementing an innovative Indian Education for All education program at a K-5 school in Montana. Student-learning outcomes were measured through pre-and post-intervention tests of place-based and social/political knowledge and a short survey of personal orientations. Instructional approaches across first-grade through fifthgrade were identified through interviews and participant observation. In their own ways, participating teachers, working in partnership with Salish tribal educators, demonstrated that Indigenous education contributes to critical-democracy learning. The specific outcomes of the Indigenous-education program varied according to the different instructional approaches teachers elected to pursue. Instructional comparisons showed that combining place-based instruction with guided reflection on personal connections with American Indian people through "boundary-breaking" approaches that aim to bring about critical consciousness ignited the most impressive changes in learners' orientations. The research findings offer particularly valuable insights for teachers striving for equity and excellence in elementary schools with American Indian populations.

Critical consciousness in children and adolescents: A systematic review, critical assessment, and recommendations for future research.

“…For White youth, who are already privileged in many ways with respect to education and employment, critical consciousness would not necessarily be expected to relate to these domains. In contrast, critical consciousness among White youth might enhance their awareness of race, increase their awareness of racial diversity, lead them to critique Whiteness, and enhance their antiracist allyship—a possibility for which some promising evidence exists (Ngai & Koehn, 2011). Aligned with the work of Clonan-Roy et al (2016) with adolescent girls of color, we argue that models of positive youth development in White adolescents and of social–emotional thriving in White children should incorporate antiracist allyship as a positive outcome and should examine the possibility that critical consciousness might serve to promote this positive outcome.…”

“…Rapa et al, 2018). Only one of these (Ngai & Koehn, 2011) included preadolescent children, and although the study reported data within grade cohorts (1st/2nd grade, 2nd/3rd grade, 3rd grade, 4th grade, 5th grade), it was not designed or powered to examine age-related change in critical consciousness. Diemer and Li (2011) compared a cohort of 15-to 20-year-olds to a cohort of 21-to 25-year-olds, and therefore do not provide data on change in critical consciousness within the adolescent period.…”

“…In another study (Ngai & Koehn, 2011), researchers utilized a mixed-methods research design to study how teachers of first through fifth graders in a small Montana public school supported the development of critical awareness in their predominantly non-Native students through instruction focused on Indigenous education and critical democracy learning. This curricular approach supported children’s place-based awareness and sociopolitical knowledge (based on pre/post assessments), which were linked to enhanced critical consciousness related to “society, culture, place, people, and citizenship” (p. 252).…”

Regenerating Teacher Education Programs with Indigenous Knowledge in Idaho

“…Two decades ago, Montana's legislature passed the Indian Education for All (IEFA) Act, implemented to decrease cultural bias against Indigenous peoples, expand the educational opportunities for all students to learn about Montana's rich Indigenous history, and to revitalize cultural pride and identity among Indigenous youth (Stanton, Carjuzaa, & Hall, 2019). Research on the impacts of IEFA demonstrate academic, social, and cultural benefits for both Indigenous and non-Indigenous students (Carjuzza, 2012) as well as a contribution to building partnerships between Indigenous parents and classroom teachers (Ngai & Koehn, 2011). According to the Administrative Rules of Montana 10.57.411, every licensed teacher candidate must complete an introduction course to "Indian Education for All in Montana" (Office of Public Instruction, n.d.).…”

Teacher/Family Partnerships for Student Learning: Lessons from <em>Indian Education for All</em> in Montana

“…While cultural competence allows partners to function appropriately in each other's specific cultures, intercultural competence is needed for effective interactions among people of diverse cultural backgrounds and complex identities in urban districts serving mixed student populations (see Koehn & Rosenau, 2010;Moule, 2012;Ting-Toomey & Chung, 2012). Thus, developing cultural and intercultural competencies through Native/non-Native parentteacher partnerships should be an integral part of pre-service or inservice programs aimed at enhancing teachers' abilities and confidence for implementing Indian education as part of CSRP for Native students and as a form of transformative multicultural education for all (DeJaeghere & Cao, 2009;Ngai & Koehn, 2011). A critical step toward growth involves "internal changes an educator must go through .…”