DOCUMENT RESUME ED 437 478 UD 033 273 AUTHOR Hilliard, Asa G. TITLE Annotated Selected Bibliography & Index for Teaching African-American Learners: Culturally Responsive Pedagogy Project. SPONS AGENCY American Association of Colleges for Teacher Education, Washington, DC.; Philip Morris Inc., New York, NY. PUB DATE 1997-00-00 NOTE 766p. PUB TYPE Reference Materials Bibliographies (131) EDRS PRICE MF04/PC31 Plus Postage. DESCRIPTORS *African Culture; African History; Annotated Bibliographies; Black Dialects; *Black Students; Blacks; *Cultural Awareness; Cultural Differences; Cultural Pluralism; Curriculum; Elementary Secondary Education; Higher Education; Linguistics; Literature; Mass Media; Political Science; Popular Culture; Preservice Teacher Education; Psychology; *Racial Bias; Racial Differences; School Administration; Special Education; Teaching Methods; Teaching Styles; United States History IDENTIFIERS *African Americans; Criminal Justice; Rites of Passage ABSTRACT This annotated bibliography and index presents nearly 2,000 references that are substantially unique to African or African American teaching and learning. Designed to support teacher education, the bibliography features references that were chosen if they were culturally relevant, recognized the African or African American experience, and drew from the cultural experience of African and African American people. References also had to contribute to the enhancement of teaching and learning, had to be based on empirical research, and had to employ rigorous scholarly analysis, synthesis, and/or theory. Topics included in the index are: African culture; anthropology; bi-racial, inter-racial issues; criminal justice, violence, gangs; curriculum; economics; gender issues; general and miscellaneous; health; history; learning styles and teaching styles; linguistics, language, ebonics; literature and literary criticism; media and popular culture; methodology and pedagogy; philosophy; political science; power teaching/power schools; psychology; racism, bias, and oppression; rites of passage and traditional education; schools, administration, general education issues; science; sex and sexuality; sociology; special education; and spirituality and religion. (SM) Reproductions supplied by EDRS are the best that can be made from the original document. 00 U.S. DEPARTMENT OF EDUCATION Cs- Office of Educational Research and Improvement (-1) EDUCATIONAL RESOURCES INFORMATION PERMISSION TO REPRODUCEAND CENTER (ERIC) DISSEMINATE THIS MATERIALHAS This document has been reproduced as BEEN GRANTED BY A received from the person or organization originating it. AS/1- G. Minor changes have been made to /4 /11./ARD improve reproduction quality. Points of view or opinions stated in this TO THE EDUCATIONAL RESOURCES document do not necessarily represent official OERI position or policy. INFORMATION CENTER (ERIC) 1 Annotated Selected Bibliography & Index for Teaching African-American Learners: Culturally Responsive Pedagogy Project Asa G. Hilliard III, Ed.D. Fuller E. Callaway Professor of Urban Education Project Director Department of Educational Policy Studies College of Education Georgia State University Atlanta, Georgia a project sponsored by American Association for Colleges of Teacher Education in partnership with Philip Morris Companies, Inc. "Perfecting Educational Practice: The Georgia Model" N 1997 cf) 0 I COPY AVA1 opt PREFACE ANNOTATED SELECTED BIBLIOGRAPHY FOR TEACHING AFRICAN-AMERICAN LEARNERS: CULTURALLY RESPONSIVE PEDAGOGY PROJECT a project sponsored by American Association for Colleges of Teacher Education in partnership with Philip Morris Companies, Inc. "Perfecting Educational Practice: The Georgia Model" by Asa G. Hilliard III, Ed.D. Fuller E. Callaway Professor of Urban Education Project Director Department of Educational Policy Studies College of Education Georgia State University Atlanta, Georgia The United States is an ethically/culturally plural nation. That simple fact has enormous importance for educators. It determines our answer to the question of group identity. Identity tends to be confused today for a variety of reasons. The massive movement of human beings all over the globe for any number of reasons has resulted in a blurring of identity lines and in a blurring of the language used to describe identity, as well as the assumptions upon which identity is defined. One may be identified by social class, religion, language, gender, etc. While each of these and many other identities have some import, traditionally it is the core identity, ethnicity, that determines the most functional "family" collective membership for most people. Two people of the same social class may not see themselves as members of the same family. Similarly, two people of the same gender may not see themselves as members of the same 3 ethnic family.It is uncommon for social class, gender, or religion, etc., to override ethnicityon the critical matters that challenge groups. Within ethnicor cultural identity, however, all the other identities are present. Especially in the case of people of African descent, there has been great confusion in the terminology for referring to identity, a confusion that often results ina confounding of a sense of identity. The slave trade and colonization brought abouta situation whereby there was a deliberate attempt by Europeans to suppress and obscure African ethnic identity. A part of the strategy for colonial and slave domination by Europeans was to substitute references to a single aspect of phenotype as the designation for group identity, pigmentation or "color." So Zulus, Hausas, Gikukus, Grebos, Youruba, Ibos, San, Baoule, Dogon etc., became simply "Negroes." This designation was followed by a whole host of other phenotypical ascriptions suchas "black," "colored," or "mixed." Sometimes the mixtures of pigment proliferated adnauseam, as in Brazil (Nascimento, 1992), where there may be fifteen or twenty different words for the gradations of pigment. In addition, designations referring the condition of Africanswere used, such as "the oppressed," "minorities," etc. But these are terms that refer to politicsor numerical status, hardly a serious reference to group. However, as Sterling Stuckey has shown (1987), while the treatment of Africans by Europeans may have been based on phenotypical features, attempts to eliminate all ethnic references were widespread. The simple fact is that Africans resocialized themselves into a larger group that may have hada phenotypical reference. However, at its base, it was a cultural deep structure. Africanswere socialized in many parts of the diaspora as ethnically and culturally African, but carrying phenotypical designations. This has meant that Africans are one of the main people in the world whoare referred to ii 4 primarily by a phenotypical feature rather than a cultural designation. Even when Europeansare referred to as "whites" it is usually in reference to people of color. There remains,among Europeans, in addition to "white,"ethnic designationsor national designations that serve as a surrogate for ethnic designations. The simple fact is that Africans on the continent and in the continental diaspora carry and create culture, which is a binding tie defining, however loosely or tightly, a family. It is this cultural, ethnic community that carries deep meanings which are of importance to educators and others. To fail to understand this is to pave the way for serious misunderstandings. Not all people of African dissent continue tosee themselves as members of ethnic families, or indeed even to participate in any meaningful way in an African ethnic family. However, the overwhelming majority of Africans do participate, even if unaware, inan ethnic and cultural family, by virtue of the simple fact of being socialized in that family. For example, the African population in the United States still, after nearly four hundred years, overwhelmingly live in the African ethnic community. This community carries itsown cultural rules and cannot be defined merely as an "oppressed" or poor population. The cultural nature of the African community in the United States is well attested to and recognized by those in the corporate world whoare engaged in marketing their products. With the help of anthropologists, sociologists, and psychologists, they "segment" the market in order to target theirmessages to a receptive audience. (Hilliard, 1989; 1992; 1994a). So even though Africans in America may be citizens of the United States,more is needed for understanding of behavior. Even though there isa general popular culture, there remain specific variations from it. This deep structure of African culture, like other cultures, transcends iii location, necessitating the study of African people on the African continent and in the African diaspora. For example, in the Western hemisphere Africans can be found virtually everywhere. While the political divisions of Europe determine the patterns of colonization in the "New World," the Africans who came to the "New World" maintained an African cultural deep structure. This tends to be obscured by linguistic differences and national boundaries. Dr. Marva Spence, an African Costa Rican, has provided a summary look at the African population of "Latin" America. Many people are shocked to discover the large numbers of Africans in Columbia, Peru, Brazil, Panama, Costa Rica, Nicaragua, and other "Latin" American countries. And yet, large numbers of Africans are located there and some do maintain a conscious