Volume 23 Number 3
May 1984

Karen Swisher, University of Utah

IN RECENT YEARS, multicultural education has received attention at state and national levels. For example, the National Council for the Accreditation of Teacher Education (NCATE) in its 1977 revision of Standards for the Accreditation of Teacher Education established as one of its standards for member institutions, evidence of planning for multicultural education. NCATE in the preamble of its Standards offered the following definition of multicultural education:

In essence, the standard mandates that provisions should be made for instruction in multicultural education in teacher education programs, and should receive attention in courses, seminars, directed readings, laboratory and clinical experiences, practicum, and other types of field experience. Thus, it can be generalized that teachers across the nation are being prepared to teach in a "multicultural way."

The following article summarizes a study of the attitudes of parents and teachers in a rural Indian reservation community in North Dakota toward multicultural education. The purpose of the study was to investigate and compare the attitudes of parents and teachers toward the meaning and desirability of implementing multicultural education as part of their schools' instructional program. Historically Indian parents (and teachers of Indian children, also) had not been consulted or involved in any meaningful way in this formal schooling of their children. When a change or innovative program occurred, it often came about without input from Indian parents and the teachers of their children. In an effort to demonstrate that parents' and teachers' opinions are valuable in the process of planning for a "new" curricular concept, this attitudinal study was conducted.

It has been said that "Multicultural education recognizes cultural diversity as a fact of life in American society, and it affirms that this cultural diversity is a valuable resource that should be preserved and extended" (Commission 1973, p. 2 64). Germane to multicultural education is the understanding and appreciation of the differences that exist among the nation's citizens.

The American Indian perspective of cultural diversity with regard to multicultural education was succinctly presented in a section of Multicultural Education Through Competency-Based Teacher Education (Whiteman et al., 1974). The introduction told how tribal Native Americans, "the original proud possessors of this continent," were cognizant of the diversity of ". . . not only the winged peoples of the air, but also, of the two leggeds-humankind" (p. 197). The Native American recognized this diversity as an inalienable right ever to be defended. Whiteman et al. (1974) quoted the sophisticated philosophy concerning diversity which Sitting Bull, a great Lakota leader expressed decades ago:

Whiteman et al. (1974) hypothesized that the recent attention given to diversity of cultural experiences in the educational system of this nation, a nation built by peoples of differing national origins, "came late to Indian thought" (p. 197). The diversity of the cultural experiences concept came together in programs of multicultural education, and educators struggled with a beginning of systematic inclusion of the concept in school curriculums. Whiteman et al. (1974) suggested that the answer to "What is the beginning? is the recognition . . . that each individual is unique, has worth, has integrity and the host of other qualities that make up his or her self in the point of beginning" (p. 197). Beyond this there must be an exploration of commonality of individual tribes of American Indians and of all people.

Dillon Platero (1973), past director of Rough Rock Demonstration School, Chinle, Arizona, in writing about multicultural education as a facility of cultural pluralism from the American Indian perspective, suggested that cultural pluralism and its implications have become almost a fad. To cultural groups, such as American Indians, there is "more than a touch of irony in observing the non-culturally differentiated mass clamor about the desirability of multicultural facility" (p. 39). Platero (1973) stated further that "The goals are those that we Indian people have found thrust upon us since time immemorial. We would hope, however, to assist in making such learnings less traumatic than they have been for our peoples" (p. 39).

Platero (1973) contended that before progress could be made toward cultural pluralism programs, there needed to be a clear understanding that "intercultural teachings must look upon both cultures as equally worthy, as equally due respect" (p. 39). Platero believed that many programs flounder on this issue before they get started.

Based upon the premise that implementing multicultural education constitutes a change in the existing educational program, and that problems arise when change does not have the understanding and support of significant people, there is an apparent need to assess the attitudes of parents and teachers toward multicultural education.

It is not difficult to gather from history that in part what has been wrong with Indian education is that parents have not been involved in determining a culturally appropriate educational delivery system for their children. In an effort to rectify this wrong as it relates to multicultural education, it seemed appropriate that Indian parents be asked about their concepts of multicultural education and its implications for the education of their children.

This study attempted to answer two questions about multicultural education and the relationship to the education of Indian children: What is the attitude of reservation parents and teachers toward the concept of and desire for an instructional program in multicultural education? Is there a difference between the attitudes of parents and teachers toward multicultural concepts and the inclusion of such concepts in the instructional program? It was hypothesized that in comparing selected demographic groupings, there would be no significant difference in attitude between and within groups of parents and teachers toward the concept of multicultural education.

An attitude scale was developed to measure the attitudes of the identified groups, viz, parents and teachers. The scale included a definition of multicultural education. It was defined as:

The Likert-type scale contained thirty items which produced a reliability coefficient of .89 when tested using co-efficient alpha.

Demographic variables gathered to be tested as part of the hypothesis were: age, sex, total years teaching experience, years taught on a reservation, family size, location of residence, years lived off of the reservation, identified ethnic origin, degree of Indian blood, tribal affiliation and enrollment, first language, language most often spoke at home, perceived traditionalism, occupation, employment status, family income level, and level of education. The variables were considered independently and/or as subgroups of parents and teachers.

The attitudinal scale was administered personally to each of the fifty parents, and in a group setting to the eighteen teachers.

The data were treated for significant differences using the analysis of variance (ANOVA), t-test, and Pearson product-moment correlation co-efficient (r). The varimax rotated factor analysis was used to determine patterns of interrelationships among the variables within the parent group. The .05 level of significance, or less, was considered sufficient to reject a hypothesis of no difference.

There was a significant difference at the .05 level between the attitudes of parents and teachers toward the concept of multicultural education and the desire for an instructional program in multicultural education. However, when age and sex of parents and teachers were considered separately, there were no significant differences.

Within the group of parents, such variables as age, sex, location of residence (whether in town or in the country), first language most often spoken at home, traditionalism, occupation, employment status, and family income did not indicate a significant difference. Variables such as years lived off of the reservation, degree of Indian blood, tribal enrollment, and level of education of parents did produce significant differences in relation to attitudes toward the concept of multicultural education and the desire for an instructional program in multicultural education.

Within the group of teachers, such variabales as total years taught, and being Indian or non-Indian, did not produce a significant difference. However, age of the teacher and years taught on a reservation were two variables which produced significant negative correlations in relation to attitudes toward the concept of multicultural education and the desire for an instructional program in multicultural education.

Statistical evidence indicated that there was a difference between parents and teachers in their attitude toward multicultural education. The Teachers' attitudes were more positive toward such concepts than those of the parents. The experience and education of teachers are two variables which must be considered when drawing conclusions about the significance of this difference. When grouped together, teachers, as a result of their exposure to different people and different ideas while attending college, may develop a greater understanding of and tolerance for multicultural concepts. In addition, the college curriculum which stresses areas such as humanities and the history of specific cultures may have some bearing on the wider exposure of teachers to multicultural concepts. Teachers are also generally more concerned about curricular issues as they relate to what is happening in the school. Parents on the other hand, may tend to be more protective of their cultural heritage and less knowledgeable about multicultural concepts.

Comparing the age and sex of parents and teachers did not produce any statistical differences in attitudes. Apparently the age or sex of a parent or teacher did not affect the individual's concerns about the issue of multicultural education in the school. Thus, no systematic view of multicultural education was introduced by being younger or older, or by being male or female.

While the location of residence of parents, in town or in the country, produced no statistically indicated differences, the data revealed that parents who have lived all of their lives on the Standing Rock Indian Reservation differed significantly from parents who have lived in other places in attitudes toward multicultural education. Based upon statistical results, those parents who had lived for more than ten years off of the reservation had a more positive attitude toward multicultural education concepts than did those parents who had lived from one to ten years off of the reservation, or those parents who have lived all of their lives on Standing Rock. It seems apparent that the experience of those parents who have lived in off-reservation areas where there was an awareness of and exposure to other cultures, does have an effect on the attitudes of this group in terms of their perceptions of multicultural education.

The tribal enrollment of parents produced a significant difference in relation to attitudes toward multicultural education. Based upon statistical results, those parents who are enrolled tribal members at Standing Rock had a less positive attitude toward multicultural concepts than those parents who are enrolled tribal members elsewhere, or not enrolled tribal members. The group of parents who are not enrolled included nine non-Indian parents. Non-Indian parents were more likely to have lived off of the reservation and thus more likely to have been exposed to a greater diversity of cultures. An apparent relationship exists between the variables of degree of Indian blood and tribal enrollment (since enrollment is based on blood quantum) of parents in that those parents who are of a higher degree of blood and are enrolled, appear to be more reticent to accept learning about other cultures until learning about their own tribal culture has transpired first.

The first language of parents, whether Dakota/Lakota, English, or another language, or the language most often spoken at home, whether Dakota/Lakota, English or both did not define any statistical difference when compared to the attitudes of parents toward the concept of multicultural education. However, those parents who spoke both Dakota/Lakota and English at home had the highest mean score of all groups.

When comparing the attitudes of parents who consider themselves "traditional," no statistical difference was found in attitude toward multicultural education. Perceptions of one's own "traditionalism" appear to be a nebulous concept. This category (traditional or not) was included to check against other indicators of traditionalism, such as degree of blood and language, however, it was not particularly useful as such. A definition was not included, and parents were asked to indicate their preference in terms of their own feelings. Since traditionalism was not clearly defined, there is the chance of as many different perceptions as there were people surveyed.

Occupation, employment status, and family income of parents produced no statistical difference in attitude toward multicultural education. These results apparently contradict some stereotypic notions that economic and employment status are indicators of a broad view of educational concepts such as multicultural education.

The age of parents did not define any statistical difference in attitude toward multicultural education. Thus, no systematic view of multicultural education was introduced by being younger or older.

Level of education of parents produced a statistically significant difference in relation to attitude of multicultural education. The relationship is a positive linear one in that as level of education increases, attitude toward multicultural concepts is more positive. The level of education in and of itself, contributed to a more positive attitude toward multicultural concepts. Again, this conclusion produces the speculation that those parents who continued in school longer have had more exposure to cultural differences in that time spent in study, whether locally or at a post-secondary institution, caused attitude to increase as schooling increased.

A major conclusion to be drawn from the factor analysis was that there was a pattern of interrelationship among some of the variables within the parent group. These interrelationships should be taken into consideration in interpreting some of the results. For example, one factor indicated that degree of blood and tribal enrollment were loaded on the same factor, and therefore the significant results of the statistical test were not independent.

The age of teachers in relation to attitudes toward the concept of multicultural education produced a statistically significant negative correlation. Based upon the statistical results, as age increases, attitude toward multicultural concepts becomes less positive. The conclusion drawn from this result may be explained, in part, as a result of more recent exposure of young teachers to concepts such as multicultural education. Those teachers who are younger have had exposure to such concepts included in recent college coursework whereas older teachers were more likely to have chosen coursework needed for re-certification and may not have considered coursework relating to concepts such as multicultural education. Until recently this concept has not been stressed in the realm of teacher education.

Total years taught in relation to attitudes of teachers toward multicultural education did not prove to be statistically significant. Thus, no systematic view of multicultural education was introduced by years of teaching experience.

Teachers' attitudes toward the concept of multicultural education and the desire for an instructional program in multicultural education had a significant negative correlation to number of years taught on a reservation. Based upon statistical results, the conclusion to be drawn is that the longer one teaches on a reservation, the less positive the attitude toward multicultural concepts becomes. The reader should, however, consider other factors which may have an influence on this conclusion. For example, it may be concluded that older, more experienced teachers and more experienced teachers on reservations may have been subjected to many changes, and thus, view multicultural education as yet another change or innovation. Also, older, more experienced teachers may feel that there is not enough time for another addition to the already crowded curriculum. Another factor may be that older, more experienced teachers have received the bulk of their training when cultural differences were not stressed; rather an "equal education" for all children was regarded as the goal.

Whether teachers are Indian or non-Indian did not produce a statistically significant difference in their attitudes toward multicultural education. Teacher preparation for both Indian and non-Indian teachers has apparently produced concern for the broad, comprehensive view of the educational process, and cultural difference of the recipient has not had an effect on this training. Thus, no systematic view of multicultural education is introduced by being Indian or non-Indian, based upon the results of this study.

In conclusion, the results of the study addressed the research question which asked, "What is the attitude of parents and teachers of children in Kindergarten through grade six at Standing Rock Community Elementary School toward the concept of and desire for an instructional program in multicultural education?" but did not provide a definitive answer to that question. Rather, the study provided a set of comparative answers suggesting which groups were more favorably disposed than others. While no conclusive answer was obtained, data may be used for decision making about whether to move ahead with the implementation of multicultural programming in the school or not.

The results of the study directly addressed the research question which asked, "Is there a difference between attitudes of parents and teachers of children at Standing Rock Community Elementary School toward the concept of and desire for an instructional program in multicultural education?" The definitive answer to this question was that there was a difference in attitudes between parents and teachers. The attitudes of teachers were more positive than the attitudes of parents toward the concept of multicultural education and the desire for an instructional program in multicultural education.

In addition, other significant results within groups of parents and teachers emerged to produce a composite picture of the groups. Whether parents had lived off the reservation, their degree of Indian blood and tribal enrollment status plus their level of education were variables which produced significant differences in their attitude toward multicultural education. Further study would determine why those differences occurred. For example, what experiences caused those parents who have lived off the reservation to have a more positive attitude toward multicultural education?

Two variables within the teacher group, age and years taught on a reservation, produced significant negative correlations in relation to attitudes toward multicultural concepts. Further study would determine what factors contributed to the less positive attitude of those teachers who are older and have taught the longest number of years on a reservation.

This study attempted to find out the state of the art-what is. It has the potential for clarifying the relative importance of multicultural education for parents of American Indian children in rural geographically isolated regions as an area of emphasis for curriculum with all the attendant policy implications. In all cases when significant differences occurred, further study is needed to find out why those differences occurred.

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1. Richard Nixon, The White House to the Congress of the United States (Office of the White House Press Secretary, July 8, 1970), p. 1.

2. Standing Rock Community Elementary School, the school chosen for this study, is located in Fort Yates, a city in south central North Dakota. Fort Yates is the county seat for Sioux County, and is also the site of the Standing Rock Indian Reservation Tribal and Bureau of Indian Affairs Offices. The school at the time of this study was cooperatively operated by Fort Yates School District #4, and the Bureau of Indian Affairs. It served an area which includes all of Fort Yates School District #4 as well as some outlying areas of Sioux County, North Dakota and Corson County, South Dakota. The radius of the school attendance population was approximately thrity-five miles. The elementary school population, kindergarten through grade six, was approximately 317, of which ninety-four percent were American Indian, and six percent were non-Indian.

Dr. Karen Swisher is an Assistant Professor of Educational Studies at the University of Utah.