Posted: Tue, 06/05/2012 - 10:29am Updated: Thu, 01/22/2015 - 9:45am

(Excerpt from Gloria Ladson-Billings, "But that's just good teaching! The case for culturally relevant pedagogy," 1995)

Native American educator Cornel Pewewardy (1993) asserts that one of the reasons Indian children experience difficulty in schools is that educators traditionally have attempted to insert culture into the education, instead of inserting education into the culture. This notion is, in all probability, true for many students who are not a part of the White, middle-class mainstream. For almost 15 years, anthropologists have looked at ways to develop a closer fit between students' home culture and the school. This work has had a variety of labels including "culturally appropriate" (Au & Jordan, 1981), "culturally congruent" (Mohatt & Erickson, 1981), "culturally responsive" (Cazden & Leggett, 1981; Erickson & Mohatt, 1982), and "culturally compatible" (Jordan, 1985; Vogt, Jordan, & Tharp, 1987). It has attempted to locate the problem of discontinuity between what students experience at home and what they experience at school in the speech and language interactions of teachers and students. These sociolinguists have suggested that if students' home language is incorporated into the classroom, students are more likely to experience academic success.

Villegas (1988), however, has argued that these micro-ethnographic studies fail to deal adequately with the macro social context in which student failure takes place. A concern I have voiced about studies situated in speech and language interactions is that, in general, few have considered the needs of African American students.' Irvine (1990) dealt with the lack of what she termed "cultural synchronization" between teachers and African American students. Her analysis included the micro-level classroom interactions, the "mid-level" institutional context (i.e., school practices and policies such as tracking and disciplinary practices), and the macro-level societal context. More recently Perry's (1993) analysis has included the historical context of the African American's educational struggle. All of this work-micro through macro level-has contributed to my conception of culturally relevant pedagogy.

What is Culturally Relevant Pedagogy?
In the current attempts to improve pedagogy, several scholars have advanced well-conceived conceptions of pedagogy. Notable among these scholars are Shulman (1987), whose work conceptualizes pedagogy as consisting of subject matter knowledge, pedagogical knowledge, and pedagogical content knowledge, and Berliner (1988), who doubts the ability of expert pedagogues to relate their expertise to novice practitioners. More recently, Bartolomew (1994) has decried the search for the "right" teaching strategies and argued for a "humanizing pedagogy that respects and uses the reality, history, and perspectives of students as an integral part of educational practice" (p. 173). I have defined culturally relevant teaching as a pedagogy of opposition (1992c) not unlike critical pedagogy but specifically committed to collective, not merely individual, empowerment. Culturally relevant pedagogy rests on three criteria or propositions: (a) Students must experience academic success; (b) students must develop and/or maintain cultural competence; and (c) students must develop a critical consciousness through which they challenge the status quo of the current social order.