# data[].attributes.headline
PBIS Cultural Responsiveness Field Guide

# data[].attributes.subject
PBIS Cultural Responsiveness Field Guide

# data[].attributes.attachment_link.title
Center on PBIS | Resource: PBIS Cultural Responsiveness Field Guide: Resources for Trainers and Coaches

# data[].attributes.attachment_link.description
PDF: This field guide outlines an integrated framework to embed equity efforts into school-wide positive behavioral interventions and supports (SWPBIS) by aligning culturally responsive practices to the core components of SWPBIS. The goal of using this guide is to make school systems more responsive to the cultures and communities that they serve. This guide is part of a 5-point intervention approach for enhancing equity in student outcomes within a SWPBIS approach.

# data[].attributes.headline
21/22 FVCA Book Club Book: The Innocent Classroom

# data[].attributes.subject
21/22 FVCA Book Club Book: The Innocent Classroom

# data[].attributes.attachment_link.readable_text
When children of color enter their classrooms each year, many often encounter low expectations, disconnection, and other barriers to their success. In The Innocent Classroom, Alexs Pate traces the roots of these disparities to pervasive negative stereotypes, which children are made aware of before they even walk through the school door. The cumulative weight of these stereotypes eventually takes shape as guilt, which inhibits students' engagement, learning, and relationships and hurts their prospects for the future.

# data[].attributes.attachment_link.title
The Innocent Classroom: Dismantling Racial Bias to Support Students of Color

# data[].attributes.attachment_link.description
When children of color enter their classrooms each year, many often encounter low expectations, disconnection, and other barriers to their success. In The Innocent Classroom, Alexs Pate traces the roo

# data[].attributes.headline
Alexs Pate's Innocent Classroom Podcasts

# data[].attributes.subject
Alexs Pate's Innocent Classroom Podcasts

# data[].attributes.attachment_link.title
Alexs Pate Podcasts - Innocent Technology

# data[].attributes.headline
22/23 FVCA Book Club Book: Culturally Responsive Teaching & the Brain

# data[].attributes.subject
22/23 FVCA Book Club Book: Culturally Responsive Teaching & the Brain

# data[].attributes.attachment_link.provider_name
Culturally Responsive Teaching & the Brain

# data[].attributes.attachment_link.title
Book - Culturally Responsive Teaching & the Brain

# data[].attributes.attachment_link.description
Helping Students be the Leaders of their Learning

# data[].attributes.headline
My Identity is a superpower--not an obstacle TED

# data[].attributes.subject
My Identity is a superpower--not an obstacle TED

# data[].attributes.attachment_link.title
My identity is a superpower -- not an obstacle | America Ferrera | TED

# data[].attributes.attachment_link.readable_text
Preliminary Information

On the next page you'll be asked to select an Implicit Association Test (IAT) from a list of possible topics . We will also ask you (optionally) to report your attitudes or beliefs about these topics and provide some information about yourself.

We ask these questions because the IAT can be more valuable if you also describe your own self-understanding of the attitude or stereotype that the IAT measures. We would also like to compare differences between people and groups.

On the IAT, you may find it easier to pair certain attributes with one group of people compared to another. Your IAT results may depart from your personal beliefs.

Note: This site is designed for adults, aged 18 or older.

Data Privacy: Data exchanged with this site are protected by SSL encryption. Project Implicit uses the same secure hypertext transfer protocol (HTTPS) that banks use to securely transfer credit card information. This provides strong security for data transfer to and from our website. IP addresses are routinely recorded, but are completely confidential. For research purposes, data without directly identifying information is made publicly available. You can find more information on our Data Privacy page.

Important disclaimer: In reporting to you results of any IAT test that you take, we will mention possible interpretations that have a basis in research done (at the University of Washington, University of Virginia, Harvard University, and Yale University) with these tests. However, these Universities, as well as the individual researchers who have contributed to this site, make no claim for the validity of these suggested interpretations. If you are unprepared to encounter interpretations that you might find objectionable, please do not proceed further. You may prefer to examine general information about the IAT before deciding whether or not to proceed.

If you have questions about the study, please contact Project Implicit at questions@projectimplicit.net. To obtain more information about the study, ask questions about the research procedures, express concerns about your participation, or report illness, injury or other problems, please contact:

Tonya R. Moon, Ph.D.
Chair, Institutional Review Board for the Social and Behavioral Sciences
One Morton Dr Suite 500
University of Virginia, P.O. Box 800392
Charlottesville, VA 22908-0392
Email: irbsbshelp@virginia.edu
Website: https://research.virginia.edu/irb-sbs
Website for Research Participants: https://research.virginia.edu/research-participants

I am aware of the possibility of encountering interpretations of my IAT test performance with which I may not agree. Knowing this, I wish to proceed I am aware of the possibility of encountering interpretations of my IAT test performance with which I may not agree. Knowing this, I wish to proceed using a touchscreen OR using a keyboard.

# data[].attributes.attachment_link.description
On the next page you'll be asked to select an Implicit Association Test (IAT) from a list of possible topics . We will also ask you (optionally) to report your attitudes or beliefs about these topics and provide some information about yourself.

# data[].attributes.headline
Culturally Sustaining Pedagogies by Django Paris and H. Samy Alim (recommended by Ve Gray, Pearson's Divesity, Equity, and Inclusion Analyst)

# data[].attributes.subject
Culturally Sustaining Pedagogies by Django Paris and H. Samy Alim (recommended by Ve Gray, Pearson's Divesity, Equity, and Inclusion Analyst)

# data[].attributes.attachment_link.readable_text
Cover Art by Favianna Rodriguez
Django Paris and H. Samy Alim agreed to answer a few questions about their new book, Culturally Sustaining Pedagogies: Teaching and Learning for Justice in a Changing World.

Django Paris is Associate Professor of Language and Literacy and Core Faculty in the African American and African Studies Program at Michigan State University. In January 2018, he will join the faculty at the University of Washington, Seattle, as the Director of the Banks Center for Educational Justice.

H. Samy Alim is Professor of Anthropology and African American Studies at the University of California, Los Angeles.
LF: You make a distinction between culturally relevant pedagogy and culturally sustaining pedagogy. Can you say more about those differences? Django Paris and H. Samy Alim: This is an important question, one we have of course thought deeply about. In order to explore this question we'll need to first define culturally sustaining pedagogy: CSP seeks to perpetuate and foster-to sustain-linguistic, literate, and cultural pluralism as part of schooling for positive social transformation and revitalization. CSP positions dynamic cultural dexterity as a necessary good, and sees the outcome of learning as additive, rather than subtractive, as remaining whole rather than framed as broken, as critically enriching strengths rather than replacing deficits. Culturally sustaining pedagogy exists wherever education sustains the lifeways of communities who have been and continue to be damaged and erased through schooling. As such, CSP explicitly calls for schooling to be a site for sustaining-rather than eradicating-the cultural ways of being of communities of color. CSP builds on decades of crucial asset-based pedagogical research that has countered pervasive deficit approaches to prove that our practices and ways of being as students and communities of color are legitimate and should be included meaningfully in classroom learning. Whether explicitly stated or not, this tradition of asset-based pedagogical research has fought against persistent, ongoing beliefs in White superiority and the systemic racism they engender. In the past 25 years, this research has importantly included work on the funds of knowledge (Luis Moll, Norma Gonzalez and their collaborators), the third space (Kris Gutiérrez and her collaborators), cultural modeling (Carol Lee), and, to your question, Gloria Ladson-Billings' seminal conception of culturally relevant pedagogy. Indeed, Ladson-Billings (2014) wrote in her recent article in the "Harvard Educational Review" that "culturally sustaining pedagogy uses culturally relevant pedagogy as the place where the 'beat drops'"; it does "not imply that the original was deficient" but rather speaks "to the changing and evolving needs of dynamic systems " (p. 76). It is these changing and evolving demographic, cultural, and social needs coupled with the persistence and even increase of deficit-framed policies and practices that make a more explicit commitment to sustaining the valued practices and ways of being of students and communities of color so necessary in the current moment. For us, then, it is not so much about distinctions between CSP and CRP, but rather about the ways CSP can contribute to the ongoing work of educational justice that CRP and other asset pedagogies have forwarded. CRP continues to guide our work, even as we continue to develop needed pedagogical theory and practice. It's also worth noting that across our own careers as classroom teachers and now as university educators, we have both been deeply informed by CRP and the other asset pedagogies CSP builds from. And we are deeply grateful that the founders of these frameworks are members of our CSP collective and have chapters in the book! So while you can take our word for it, it's really important to read what Ladson-Billings, Gutiérrez, Lee, Gonzalez and others have to say about CSP. Within our new book Culturally Sustaining Pedagogies is the kind of intergenerational "building" that we hope can produce a strong educational justice movement going forward.

LF: What would you say to teachers who claim to "not see color" and teach all students the "same"? Django Paris and H. Samy Alim: No matter how well-intentioned, when a teacher (often a White teacher but as we mention in the book, teachers of color, too, can be invested in "Whiteness") claims that they "don't see color" they are engaging in "colorblind" rhetoric that is harmful to communities of color for at least three obvious reasons: (1) They are denying their own "Whiteness" (and/or their investment in "Whiteness") and all of the social privileges and power that they gain from that, and (2) They are denying other folks' "Blackness," "Brownness," or "Asianness" (as examples) and all of the social discrimination that flows from that, and most importantly, (3) They are constructing racism as individual and intentional, rather than institutional. Racism is structural; it is historical and enduring. The U.S.-unfortunately for People of Color-is structured from top-to-bottom by race (including infant mortality rates, quality of educational opportunities, housing and employment discrimination, and so on and so on; all social science research confirms this). As we write in the introduction to the book, our work on CSP has been informed by justice movements like the Standing Rock #NoDAPL movement for Indigenous sovereignty, land, and clean water for all people and by #BlackLivesMatter. We'll leave readers with this #BlackLivesMatter meme that went viral and, we believe, has direct relevance to this question: SAYING ALL LIVES MATTER IS LIKE SAYING "ALL MEN ARE CREATED EQUAL" WHILE SIMULTANEOUSLY ENSLAVING OVER 4 MILLION HUMAN BEINGS. If the message still isn't clear, then consider this. Saying that you "don't see color" whenever People of Color are vocal about racism and discrimination is akin to saying you "don't see gender" (or more accurately, gender expression) whenever women (of any gender) raise their voices about sexism and harassment. It is dishonest. And frankly, we have no time for it. What we do have time for, though, is genuine, open, honest, courageous conversations about racism and how education can disrupt racism. This book brings all of us together in a collective effort to address racism and all other forms of discrimination in our educational policies, practices, and pedagogies. We hope you will join us in that effort.

LF: Your book shares lots of teaching strategies. This may be an unfair question, but could you share two or three of your favorites and explain why you like them? Django Paris and H. Samy Alim: This is an unfair question! You'll note that the book is called, "Culturally Sustaining Pedagogies" (CSPs)-plural! In the book we join a collective of educational justice workers (teachers, youth, families, researchers) to forward examples of CSPs across Indigenous, Black, Latinx, Asian, Pacific Islander, and immigrant communities in the U.S. and also in South Africa. Several of the chapters focus on classroom level examples, while others look at entire schools or communities enacting CSPs. Across these long-term, community-engaged studies the book, community accountability and local affordances and constraints mean CSP takes on necessarily different forms across different contexts (hence, the plural). This is to say that what we are seeking to sustain through our teaching, how we seek to sustain it, and why we do so all depend on who the students are, where the school is, who the teachers and school leaders are. Even within this necessary and expected variation, key features across culturally sustaining educational settings include: This means that educators don't see students' languages (e.g., Navajo, African-American Language, Spanish, "standard" English), literacies (e.g., Hip Hop, poetry, social media, street art) or ways of being (e.g., spiritual beliefs, ways of relating to adults and elders) as somehow marginal or to simply be added to the existing curriculum. Rather, these facets of students' selves and communities must be centered meaningfully in classroom learning, across units and projects. Even as this may be in tension with some of the expectations of many school settings, it is also true that such centering has proven to increase student outcomes on dominant measures of school achievement. Chapters 2, 3, 4, 5, and 6 show how teachers center students' cultural communities in classrooms serving Black, Latinx, Native, and Pacific Islander students specifically. As educators, we know all too well about the many systems of accountability we are subjected to. Unfortunately, being accountable to the communities-the students and families-we serve is generally not something we are required to do. Culturally sustaining educators and schools are in conversation with young people and families about what they desire, what they want to sustain through schooling. Chapters 4, 6, 7, and 13 (among others) give examples of how teachers and administrators reach out to communities and remain accountable to their needs. Culturally sustaining educators connect present learning to the histories of racial, ethnic, and linguistic communities, to the histories of neighborhoods and cities, and the histories of the larger states and nation-states that they are part of. It is crucial when we are seeking to sustain valuable practices that we link those practices up with the past and present of communities. Pulitzer Prize winning author Junot Díaz recently told a group of students of color at one of our college campuses that the whole purpose of our educational system was to "make us misunderstand ourselves." He was speaking about the role of educational institutions in colonial and neocolonial contexts. This, of course, can have a deep impact on our communities. When an educational system and larger society continually tells us that we are a "problem," that we lack rich languages, beautiful cultures, and storied histories-that we are deficient in all of these ways-we can internalize false understandings of ourselves, our practices, our communities, and our futures. Across the chapters in the book, educators work to show the value of communities and their practices beyond the dominant narratives of White, middle class, "standard" English monolingual/monocultural superiority which schools largely uphold. These educators are working to refuse, reject, and in some cases, return what Toni Morrison calls the White gaze. Chapters 7 and 9 on the U.S. and South Africa are great examples of this. As teachers we create and adapt curriculum-the stuff of teaching and learning-and we plan how it is we will teach it. Culturally sustaining educators are no different; it's just what and who we value and include in the process that shifts. We work to curricularize-to make into curriculum-the previous four elements as we choose (together with students and community members) what we are seeking to sustain. What will we read, write, perform, research? In what classroom and community settings? Who are the sources of knowledge we must be in critical conversation with? Being and becoming a culturally sustaining educator is dynamic; it's about critically learning with community; it's about, together, sustaining who youth and communities are and want to be; and it's about doing all of that with respect and love.

LF: Is there anything I haven't asked you about that you'd like to share? Django Paris and H. Samy Alim: Thanks for this opportunity to share our work on CSP with the "Ed Week Teacher" audience. We hope the book can be of use to educators committed to equity and justice in a time of continuing inequity and injustice in our schools and in society. For us, it is always important to keep the goals of our teaching front and center. CSPs are about more than just resistance. This book, in fact, is about building the kind of world that we want to see for our children (that's the symbolism of Favianna Rodriguez's brilliant cover design). As we continue to think through the promises and challenges of culturally sustaining pedagogy, we are hopeful that this work can join young people, educators, communities, and scholars in producing a collective vision of an educational system-and a future world-that sustains us. LF: Thanks, Django and Samy!

Save

Save

Save

# data[].attributes.attachment_link.description
Django Paris and H. Samy Alim agreed to answer a few questions about their new book, "Culturally Sustaining Pedagogies: Teaching and Learning for Justice in a Changing World."

# data[].attributes.headline
Teaching Community: A Pedagogy of Hope (recommended by Ve Gray, Pearson's Diversity, Equity, and Inclusion Analyst)

# data[].attributes.subject
Teaching Community: A Pedagogy of Hope (recommended by Ve Gray, Pearson's Diversity, Equity, and Inclusion Analyst)

# data[].attributes.attachment_link.title
Listen to ‘1619,’ a Podcast From The New York Times (Published 2020)

# data[].attributes.attachment_link.description
An audio series on how slavery has transformed America, connecting past and present through the oldest form of storytelling.

# data[].attributes.attachment_link.readable_text
iHeartRadio and Pushkin Industries

Be Antiracist imagines what an antiracist society might look like and how we all can play an active role in building one. Dr. Ibram X. Kendi is the author of How to Be an Antiracist, the book that spurred a nationwide conversation redefining what it means to be antiracist, and in this podcast, he guides listeners how they can identify and reject the racist systems hiding behind racial inequity and injustice. Alongside notable guests, Dr. Kendi continues his journey towards building a just and equitable world and proposes how we can all help create it with him.

# data[].attributes.attachment_link.description
iHeartRadio and Pushkin Industries Be Antiracist imagines what an antiracist society might look like and how we all can play an active role in building one. Dr. Ibram X.

# data[].attributes.attachment_link.readable_text
These classroom-ready films align with Teaching Hard History: A Framework for Teaching American Slavery and the resources that support that framework. In these short, streaming films, historians and scholars explore the undertaught history of African and Indigenous enslavement, explain critical concepts, and share recovered narratives that can help students better understand the individual and collective impact-and the damaging legacy-of hundreds of years of American slavery.

The Forgotten Slavery of Our Ancestors

The Forgotten Slavery of Our Ancestors offers an introduction to the history of Indigenous enslavement on land that is now the United States. As the featured historians point out, the enslavement of Indigenous peoples stretched from Alaska into South America. It predated and helped shape the system of African enslavement in New England, and it lasted until throughout the 19th century in the West. "This," explains historian Andrés Reséndez, "is our shared history."

Directed and edited by Howdice Brown III, The Forgotten Slavery of Our Ancestors was produced by Marie Acemah and Alice Qannik Glenn. The runtime for this film is just over 12 minutes.
Download TDQs
Key Concept Videos

In each Key Concept video, a scholar or historian explores one of 10 central ideas that serve as the foundation for Teaching Hard History: A Framework for Teaching American Slavery. These short videos help students understand concepts like the critical role slavery and the slave trade played in the early American economy and the revolutionary and everyday resistance of enslaved people to a system that would dehumanize them. Whether watched individually or in sequence, these videos offer ways for students to better understand the nation's development around slavery, that institution's impact on the lives of enslaved people, and the countless ways that enslaved people influenced the culture and history of what is now the United States.

Key Concept 1

Slavery, which Europeans practiced before they invaded the Americas, was important to all colonial powers and existed in all North American colonies.

Historian Ibram X. Kendi uses the case of Elizabeth Key to trace how Virginians changed British law to protect the growing institution of slavery in the 17th century.

Download TDQs Give Feedback

Key Concept 2

Slavery and the slave trade were central to the development and growth of the colonial economies and what is now the United States.

Historian Adam Rothman traces how the labor of enslaved people in an area just outside New Orleans rippled across the globe to create wealth for the growing nation.

Download TDQs Give Feedback

Key Concept 3

Protections for slavery were embedded in the founding documents; enslavers dominated the federal government, Supreme Court and Senate from 1787 through 1860.

Scholar Annette Gordon-Reed explores how the Constitution, written when slavery was seen as a "dying institution," actually protected the institution and allowed enslavers to aggressively defend its expansion.

Download TDQs Give Feedback

Key Concept 4

"Slavery was an institution of power," designed to create profit for the enslavers and break the will of the enslaved and was a relentless quest for profit abetted by racism.

Historian Daina Ramey Berry describes the sale of an infant named Rachel to explore how enslaved people were commodified.

Download TDQs Give Feedback

Key Concept 5

Enslaved people resisted the efforts of their enslavers to reduce them to commodities in both revolutionary and everyday ways.

Historian Tera Hunter discusses Henry "Box" Brown's escape from slavery and his work as an abolitionist.

Download TDQs Give Feedback

Key Concept 6

The experience of slavery varied depending on time, location, crop, labor performed, size of slaveholding and gender.

Historian Edward L. Ayers describes how the age and gender of enslaved people, along with the labor needs in different parts of the country, affected the domestic slave trade.

Download TDQs Give Feedback

Key Concept 7

Slavery was the central cause of the Civil War.

Scholar Christy Coleman discusses the importance of slavery to the economies of Southern and Northern states, its central role in leading to the Civil War and ensuing myths about that role.

Download TDQs Give Feedback

Key Concept 8

Slavery shaped the fundamental beliefs of Americans about race and whiteness, and white supremacy was both a product and legacy of slavery.

Historian Martha Jones traces the development of racist ideas about people of African descent from the colonial period through the early 19th century.

Download TDQs Give Feedback

Key Concept 9

Enslaved and freed people worked to maintain cultural traditions while building new ones that sustain communities and impact the larger world.

Historian Ibram X. Kendi discusses how the foodways and music of enslaved Africans helped shape American culture as we know it today.

Download TDQs Give Feedback

Key Concept 10

By knowing how to read and interpret the sources that tell the story of American slavery, we gain insight into some of what enslaving and enslaved Americans aspired to, created, thought and desired.

Scholar Annette Gordon-Reed discusses the challenges of using texts created by enslavers to understand the lives of enslaved people.

Download TDQs Give Feedback

Return to K-5 Framework Return to 6-12 Framework

# data[].attributes.attachment_link.title
Teaching Hard History: American Slavery | Classroom Videos

# data[].attributes.attachment_link.description
These classroom-ready films align with Teaching Hard History: A Framework for Teaching American Slavery and the resources that support that framework. In these short, streaming films, historians and scholars explore the undertaught history of African and Indigenous enslavement, explain critical concepts, and share recovered narratives that can help students better understand the individual and collective impact-and the damaging legacy-of hundreds of years of American slavery.