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Culturally responsive pedagogy

in ECE
ECE resources

Culturally responsive approaches emerge from an understanding of families’ backgrounds, connecting

families’ cultural heritages to the setting and creating more equitable opportunities for both children
and families1. Children’s cultural backgrounds are drawn on to determine teaching approaches,
selection of materials and environments, and interactions with children and their families2. Cultural
responsiveness looks different in different contexts and will be constantly adjusted to meet families’ and
children’s needs3.

What is cultural responsiveness?

Rather than just focusing on the celebration of differences and the harmonious co-existence of diverse
groups, culturally responsive teaching and learning in early childhood education involve teachers’ deep
engagement with diverse cultures and worldviews in order to transform practice. Cultural responsiveness
goes beyond affirming and valuing children’s cultures to also include active work on the maintenance
and development of children’s cultures (some researchers offer the term ‘culturally sustaining pedagogy’
to better represent the intentional support of minority cultures4). Multicultural contexts are viewed as
holding many possibilities for learning and living that empower children, families, and communities. They
enable non-dominant discourses and practices to be integrated into curriculum and pedagogy, and offer
ongoing potential for transforming the practices of the early childhood setting5.

What is culture?
The term culture here refers to the lived practices, beliefs, and values of particular individuals, families,
and groups — that is, the taken-for-granted customs and ways of being, acting, and communicating of
a group6. Culture influences families’ everyday interactions with children. The cultural understandings
and associations learned through family practices, beliefs, and values are the foundation of children’s
understanding of the world, and provide children with a ‘toolbox’ of symbols, language, values, beliefs,
rituals, and objects that they will use throughout life7. The cultural socialisation of practices, values, and
assumptions also shapes play preferences, and research finds that children prefer the style of play that
they have been socialised to value and enact8.

While everyone is familiar with aspects of ethnic macro culture, such as the festivals and diets of major
national groups, individuals are also guided at a micro level by cultural beliefs, values, and norms for
their everyday actions and interactions9. This everyday notion of culture also acknowledges individual
idiosyncrasies. Cultural identities are fluid and multiple rather than fixed by tradition, nationality, or
ethnicity, and they continuously evolve as they are renegotiated and rearticulated10.

Why is it important for early childhood settings to be culturally responsive?

Early childhood education experiences are the first experiences that children have of education outside
the home, so it is of paramount importance that curricula and values empower children’s identities and
uphold their rights. Children have the right to a flexible and responsive curriculum in which they can
access and engage with using the cultural practices of their homes and communities11.

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However, research finds that the majority of teachers enact static monocultural discourses for early
childhood education, despite multicultural principles for inclusion and equitability in education12.
Taken-for-granted practices in centres, such as expectations for familiarity with particular equipment,
experiences, or communication strategies, can unwittingly serve to marginalise particular groups of
children and families13. For example, children may enter the early childhood setting speaking and having
heard languages other than English, or having been exposed to different types and amounts of language,
or without experience of free play environments. Cultural differences between home beliefs and
practices and those of the early childhood setting may affect children’s adjustment to the setting and
their subsequent learning, and lead to children feeling unhappy and unsettled14. Families can often feel
silenced and alienated when their perceptions and experiences are not represented or included in their
children’s education.

Culturally responsive teaching is an approach that is successfully used with all children due to its focus
on knowing children and their families and adapting practices to suit them, and are thought to influence
the success of children from non-majority cultures in education15. Adjustments and adaptations can
support all children and families, and the work done in recognising and reducing the difficulties of
one child and family will likely benefit many other children and families. While there is currently a lack
of empirical evidence to link culturally responsive practices to increased learning and achievement,
research does show that stereotypes are reduced and teachers are more supportive of families and
children when teachers view children as individuals and engage in interactions with children and families
to learn about their culture16. Researchers argue that families who are not from the dominant culture
are more likely to build relationships and become engaged in early childhood education programmes if
teachers offer culturally responsive pedagogies and meet families’ expectations17. For example, research
in New Zealand has shown that the incorporation of aspects of children’s home culture into the setting
works to successfully mediate the learning experiences of Chinese immigrant children18.

Cultural responsiveness provides a foundation for teaching which:

• Provides all children with authentic and appropriate social contexts in which to develop to their
full potential

• Supports children to maintain their personal culture whilst also supporting them to participate fully
in the dominant culture, and to use the cultural tools of both cultures to aid learning19

• Validates children’s identities20, so that they can negotiate cultural differences with confidence and
stand up for themselves

• Helps children from the dominant group respond positively to differences and feel secure about their
cultural identity without feeling superior to others21

• Supports parent partnership and collaboration22

• Develops both children’s and teachers’ cultural intelligence, including the motivation, confidence,
and ability to adapt cross-culturally, as well as an understanding of cross-cultural differences,
issues, and strategies23.

What supports the implementation of culturally responsive practices?

Cultural responsiveness involves using a range of important cultural tools, including home languages,
of children and teachers. Developing culturally responsive pedagogies can be difficult due to a variety
of factors including the complexities of culture, family and teacher attitudes and knowledge, and
institutional practices. Attention to these areas will support the development of culturally responsive
pedagogies and practices in early childhood settings.

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It is important to start by acknowledging the complexities of culture, rejecting the generalised and
simplified understandings of cultural group identities and recognising the unique and complex individual
identities of children and their families. Teachers may believe that treating all children and families
the same is culturally responsive, so building awareness about the importance of culture to children’s
meaning-making is important. Developing detailed knowledge about children and their families, their
cultural resources and strengths, and families’ differing goals for their children’s early childhood
education will support a more individualised response24.

Teachers also need to learn about and respect family attitudes about learning and education. Families
from different cultural backgrounds may hold beliefs about teachers’ power, control, and expertise which
can affect their relationships with teachers25, so it is important to support parents and families to engage
with teachers in equitable and productive ways. Parents may also desire an ECE experience that aligns
with the dominant culture26 rather than a style of education associated with their culture, so it may be
necessary to share the value of making connections with home cultures in the ECE setting. Discourses
of child-centred education and free play may not match the learning discourses employed and valued
by families27. For example, some families may feel alienated by an emphasis on play-based pedagogies
if they value different experiences for children, such as learning through observation and skills-based
learning. It is essential to allow time for meaningful and in-depth communication with families, and listen
to and respect their aspirations for their children.

It Is important to pay attention to teacher attitudes and knowledge in relation to culturally responsive
practices. Some teachers may unconsciously understand difference in terms of deficiency, or use general
information about cultural groups to stereotype individuals28. Teachers may be unaware how social
inequality is perpetuated by the institutional discourses and practices of the education system, and that
normative notions of quality, assessment, knowledge and pedagogy may privilege some cultural groups
while at the same time compromising success for children from minority cultures29. Being able to surface
and reflect on these beliefs and assumptions in a trusting professional environment is crucial.

To learn more about culturally response pedagogy, read Principles for culturally responsive teaching
in ECE.

Further reading
Chan, A. (2009). Critical multiculturalism: The challenge of multiculturalism within
a New Zealand bicultural context – A Chinese perspective. International Journal of
Equity and Innovation in Early Childhood, 7 (1), 29-40.

Rivalland, C. M. P., & Nuttall, J. (2010). Sameness-as-fairness: Early childhood

professionals negotiating multiculturalism in early childhood settings. Early
Childhood Folio, 14(1), 28-32.

Endnotes
1 Guo, K. (2014). Mono-cultural approach in multicultural education: Mapping the
contours of multicultural Early Childhood Education in New Zealand. Asia-Pacific
Journal Of Research 8 (1), 19-35.

2 Allen, R., & Steed, E. A. (2016). Culturally responsive Pyramid Model

practices: Program-wide Positive Behavior Support for young children.
Topics in Early Childhood Special Education, 36 (3), 165–175. https://doi.
org/10.1177/0271121416651164

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© The Education Hub 2019. All rights reserved.
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Chen, D. W., Nimmo, J., & Fraser, H. (2009). Becoming a culturally responsive
Early Childhood Educator: A tool to support reflection by teachers embarking on
the Anti-Bias Journey. Multicultural Perspectives, 11 (2), 101-106. https://doi.
org/10.1080/15210960903028784

Glover, C. P., Harris, C. N., Polson, B., & Boardman, A. (2017). Creating supportive
and subversive spaces as professional dyads enact culturally relevant teaching.
Early Years, 37 (1), 47-61. https://doi.org/10.1080/09575146.2016.1242117

3 Bennett, S. V., Alberton Gunn, A., Gayle-Evans, G., Barrera, E. S., & Leung, C. B.
(2018). Culturally responsive literacy practices in an early childhood community.
Early Childhood Education Journal, 46, 241–248. https://doi.org/10.1007/
s10643-017-0839-9

4 Paris, D. (2012). Culturally sustaining pedagogy: A needed change in stance,

terminology, and practice. Educational Researcher, Vol. 41 (3), 93-97. http://www.
jstor.org/stable/41477769

5 Guo, 2014. Chan, A., & Ritchie, J. (2016). Parents, participation, partnership:
Problematising New Zealand early childhood education. Contemporary
Issues in Early Childhood 2016, Vol. 17 (3), 289–303. https://doi.
org/10.1177/1463949116660954

6 Ang, L. (2010). Critical perspectives on cultural diversity in early childhood:

Building an inclusive curriculum and provision. Early Years, 30 (1). https://doi.
org/10.1080/09575140903562387

7 Ang, 2010. Guo, K., & Dalli, C. (2012). Negotiating and creating intercultural
relations: Chinese immigrant children in New Zealand early childhood education
centres. Australasian Journal of Early Childhood, 37 (3), 129-136.

8 Leaupepe, M. (2011). Pasifika perspectives of play: Challenges and

responsibilities. He Kupu, 2 (4).

9 De Gioia, K. (2013). Cultural negotiation: Moving beyond a cycle of

misunderstanding in early childhood settings. Journal of Early Childhood
Research, 11 (2) 108–122.

10 Ang, 2010. Chan, A. (2009). Critical multiculturalism: The challenge of

multiculturalism within a New Zealand bicultural context – A Chinese
perspective. International Journal of Equity and Innovation in Early Childhood,
7 (1), 29-40.

11 Cooper, M., & Hedges, H. (2014). Beyond participation: What we learned from
Hunter about collaboration with Pasifika children and families. Contemporary
Issues in Early Childhood 15 (2), 166-175.

12 Chan & Ritchie, 2016; Guo, 2014.

13 Barron, I. (2009). Illegitimate participation? A group of young minority ethnic

children’s experiences of early childhood education. Pedagogy, Culture &
Society, 17 (3), 341-354. https://doi.org/10.1080/14681360903194350

14 Ang, 2010.

15 Glover et al., 2017.

16 Allen & Steed, 2016.

17 Chan & Ritchie, 2016.

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© The Education Hub 2019. All rights reserved.
 Culturally responsive pedagogy in ECE Page 5

18 Chan, 2009.

19 Allen & Steed, 2016.

20 Allen & Steed, 2016; Cooper & Hedges, 2014.

21 Chen et al., 2009.

22 Chan & Ritchie, 2016; Singh, P., & Zhang, K. C. (2018). Parents’ perspectives
on early childhood education in New Zealand: Voices from Pacifika families.
Australasian Journal of Early Childhood, 43 (1), 52-58.

23 Davis, K., & McKenzie, R. (2017). Children’s working theories about identity,
language, and culture: Summary report. Teaching and Learning Research
Initiative.

24 Barron, 2009.

25 Chan, 2009.

26 Guo, K. (2010). Chinese immigrant children in New Zealand early childhood

centres. [Doctoral thesis, Victoria University of Wellington].

27 Barron, 2009; Guo, 2014; Hadley, F. (2012). Early childhood staff and families’
perceptions: Diverse views about important experiences for children aged 3-5
years in early childhood settings. Contemporary Issues in Early Childhood,
13 (1), 38-49. Okagaki, L., & Diamond, K. E. (2000). Responding to cultural
and linguistic differences in the beliefs and practices of families with young
children. Young Children, 55 (3), 74-80. https://www.jstor.org/stable/42727802

28 Ang, 2010; Chan, 2009; Bernhard, J. K., Lefebvre, M. L., Murphy Kilbride,
K., Chud, G., & Lange, R. (1998). Troubled relationships in early childhood
education: Parent–teacher interactions in ethnoculturally diverse child care
settings. Early Education and Development, 9(1), 5-28. https://doi.org/10.1207/
s15566935eed0901_1

29 Chan, 2009.

PREPARED FOR THE EDUCATION HUB BY

Dr Vicki Hargraves
Vicki is a teacher, mother, writer, and researcher. She recently completed her PhD
using philosophy to explore creative approaches to understanding early childhood
education. She is inspired by the wealth of educational research that is available
and is passionate about making this available and useful for teachers.

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