Louise El Yaafouri 1/6/22 Louise El Yaafouri 1/6/22

Diverse Books Review Series- Wishes + Wherever I Go

A very special thanks to I’m Your Neighbor Books for making these texts available for review.

Looking for ways to incorporate diverse books into your library or classroom programming?

Visit https://imyourneighborbooks.org/ for valuable tools, resources, projects, and book searches.

While you’re there, be sure to check out The Welcoming Library, a pop-up community conversation on immigration.

Title: Wishes

by Mu’o’n Thi Van & Victo Ngai

Empathy is a pillar of social-emotional learning. And it’s more important now than at any other time in our collective history. Wishes, by Mu’o’on Thi Van is an experience in empathy and human connectedness from its first page to its last.

This powerful early reader grabs you in its first moments. Victor Ngai’s beautifully rich illustrations wrap the text in a blanket of emotional imagery.

The night wished it was quieter. The bag wished it was deeper.

The story illuminates the realities of human migration as it takes readers along a path of goodbyes, uncertainties, and ultimately, hope. The writing takes on the lens of various elements along the journey- the path that wished it was shorter, the boat that wished it was bigger, the heart that wished it was stronger.

Incredibly, Mu’o’on Thi Van makes tough content digestible for young readers, but that also leaves space for open-ended questions, critical text connections, and constructive upper-grade conversations.

I can simultaneously imagine this book as a first-grade read-aloud, as part of a second-grade lesson on personification, as the bones for a fourth-grade art study, as a middle school drama reconstruction, and as the foundation for a high school essay. And I’m definitely purchasing a copy for our children’s bookshelf at home.

Through its meticulously detailed artwork and profoundly simple text, Wishes is a very natural practice in empathy. It unassumingly invites readers to exercise muscles of understanding, connection, and inclusivity. For many young folks, I expect that it will also light a fire of curiosity, if not deliberate activism.

If you’re searching for a text that dives into the refugee experience while maintaining a lens on the human story, Wishes should be a first pick.

Title: Wherever I Go

by Mary Wagley Copp & Munir D. Mohammed

Wherever I Go is the anthem of young Abia, a queen by all accounts. Abia’s entire youth has occurred within the Shimelba refugee camp. However, this fact has nothing on the girl’s spirit.

Wherever I Go shines a light on what life in a refugee camp can be like. But despite glimpses of daily hardships- pumping and carrying water, of waiting in long lines for rice and oil, of caring for younger siblings- this isn’t a story of defeat. Indeed, Copp and Mohammed offer up characters full of dignity, strength, bravery, and optimism.

Munir Mohammed is a perfect fit for this book. His vibrantly colored full-page illustrations make me feel like I’m sitting across the mat from Abia’s parents myself, like Abia’s father, in particular, is someone I’ve known already. Simply stunning.

Eventually, the family prepares for their turn to come up for resettlement. And when we go, we’ll leave our belongings here- for others. That’s what Papa says. “Everything,” he adds. Mama says we’ll have our stories, though, wherever we go.

The book closes with Abia settled into her new life, somewhere on the other side of the ocean. At this point, however, the reader knows that with a spirit as tenacious as Abia’s, this queen’s story is far from over.

Copp and Mohammed invite readers to consider the main character’s pre and post-resettlement identity and do so in a way that is culturally affirmative. This lens highlights those threads that link both worlds- family, hope, perseverance, and the idea of home.

If you’re considering having students consider their own stories and what they take with them wherever they go, I can’t imagine a better starting point.

Louise El Yaafouri 9/2/21 Louise El Yaafouri 9/2/21

TIII Series: The Home Language Survey- Ensuring Compliance and Success

The Home Language Survey (HLS), also called a Heritage Language Survey or Home Language Questionnaire (HLQ), is used in the initial process of identifying a student’s potential eligibility for English language support services. A heritage language survey usually takes the form of a brief questionnaire, which may be administered in English print, preferred language print, orally, or through a translator. The purpose of the survey is to establish an understanding of a student’s language-learning background.

Student Example: Khaled’s family has just arrived to register him for school. The family meets with an enrollment specialist at the school. When completing the survey, Khaled’s mother indicates that they are from Somalia. She also notes that Somali is the language spoken in the home. However, Khaled’s first language (and only instructional language) is Swahili, as the family relocated to the refugee camp in Kenya just before Khaled’s birth. Khaled’s exposure to the English language, at least according to the Heritage Language Survey, is limited. These results suggest that Khaled may be eligible to receive English-supportive learning services.
Home/heritage Language Surveys can be extremely useful in identifying potential new-to-English learners. However, keep in mind that these, like other student assessments, are only an indicative tool. They cannot be used as an exclusive measure for language services enrollment. (And they certainly don’t capture the cultural and linguistic funds of knowledge diverse student groups bring to the table).
Next, Khaled will be screened for multilingual programming eligibility (ELL services).

If and when an HLS confirms that a student is new to English, he or she will be considered for language learning services. The enrollment specialist (often the multilingual department head, multilingual coach, Student Assessment Liaison, or other trained personnel) carefully analyzes the data.

Specific testing may vary from state to state or from district to district. Most schools employ WIDA ACCESS, ELPA, Woodcock-Munoz or a similar state/district approved measure. Regardless of the testing instrument, timeliness is key to compliance, but more importantly, as part of our commitment to meeting the learning needs of the child.

It is critical to note that the Heritage Language Surveys (or any other form of registration questioning) is limited in its capacity. That is, no information obtained through school enrollment can be used to evaluate, comment or report on legal immigration status. Federal law strictly protects the rights of all children who are present in the U.S. to attend public school; and it conversely restricts school personnel from any inquiry or interference in legal immigration issues.

I always suggest that schools walk through a HLS “Think Tank” , whether they are starting from scratch to build a questionnaire or have an existing process in place. Here are some of those Think Tank prompts:

What is the schools’ defined purpose for the Heritage Language Survey? (In other words, how and why is the survey meaningful to students and parents?)
Where on campus will the survey be completed?
How is a sense of welcoming and belonging achieved during this process?
Is the assessment culturally responsive? how do we know?
Who at your school will administer the Heritage Language Survey? What is their level of training/expertise to do so?
Who at your school will evaluate the HLS responses? What is their level of training/expertise to do so?
In which languages are print copies of the HLS made available?
In which languages can the HLS be verbally translated/communicated?
Is the language concise and clear?
Are families informed that information is confidential and cannot be used for any outside purpose (including immigration status)?
If a student is highlighted as potentially eligible for English Support Services services, what is the next-step process?
How is Emergent Multilingual (EM) testing and placement information recorded and stored?
How often are student HLS documents revisited/ re-requested?

Finally, let’s explore an HLS example. You’ll find that the first page can be used as a ready-to-roll version, or as a baseline for creating a site-specific version. The template is exactly as we have described, with essential questions for determining potential language services eligibility. That’s it. That’s all you need.

However, you may find it useful to collect additional data. In that case, the additional pages of the survey will provide ideas with regard to collecting additional data and insights about the student and his or her family. Additional data collection is optional for the school, depending on your school’s needs and program goals. It is ideal to have as much information about a student’s specific background and needs at the time of enrollment. The HLS addendum serves this purpose.

Note that if you do choose to ask for additional data, caretakers are not obligated to provide it. If families choose to exercise their right to withhold data, this decision cannot affect child enrollment in any way. In any case, consistency is key. Make it a goal to have 100% incoming family participation in completing the questionnaire.

Louise El Yaafouri 4/24/21 Louise El Yaafouri 4/24/21

Teaching through Ramadan: Supporting our Muslim Students

Ramadan Mubarak! رمضان كريم

We’re in the season of Ramadan, which this year lasts from April 12 to May 12. (Updated 2024 dates: Sun, Mar 10 – Tue, Apr 9). This is the time of the year when many Muslims fast (or abstain from food and drink) from sunrise to sunset. It’s a time of both daily sacrifice and celebration. The holiday culminates in Eid, a several-day festival of food, gifts, and togetherness.

What is the Purpose of Ramadan?

Ramadan is a Muslim holiday. Islam, directly translated, means “peace”. Ramadan, which occurs during the ninth month of the lunar calendar, is a reflection of this. It is a period of introspection, prayer, self-improvement, and community.

Muslims believe that activities like fasting and zakat (charity and generosity) encourage self-discipline, gratitude, and empathy. Practicing these are qualities during Ramadan (and throughout the year) is said to strengthen one’s spiritual connection to God, or Allah (SWT). It is believed that the Qur’an was first revealed to the Prophet Mohammed (PBUH) during the last ten days of Ramadan.

Who takes part in Ramadan?

Most Muslims celebrate the month of Ramadan, but not all participate in fasting. Those who are very young, elderly, pregnant, breastfeeding, menstruating, or have health conditions, might not fast. Some who do not fast during Ramadan may choose to recover missed days later in the year.

What does a day of Ramadan look like?

Suhoor begins a typical day during the month of Ramadan. This meal takes place before dawn, usually between 2-4 am, and is followed by morning prayers, or Fajr. If a person is fasting, they will probably return to sleep. Fasting has now begun, so the person will try to refrain from food or water until the Maghrib prayer at sunset.

Then, family and friends gather for Iftar. This is a celebratory meal that usually begins with the eating of dates to break the fast, followed by traditional dishes (and often in abundance!). Some families stay up late into the evenings celebrating, socializing, praying, or reading from the Qur’an.

Eid-al-Fitr marks the end of Ramadan. Morning prayer is followed by two or three days of communal celebration. During the time of Eid, families may decorate their homes with lanterns or lights, host elaborate meals, give and receive gifts, or attend street festivals dedicated to the occasion. It is an occasion of joy, gratitude, togetherness, eating, and giving.

How can I acknowledge and support my Ramadan-observing students?

Self-educate. Muslim students should not be expected to teach others about their faith, practices, or traditions. Do not assume that a Muslim student wishes to share about these experiences or explain a decision to (or not to) fast. By taking the time to learn more about the month of Ramadan and the folks who take part in it, we can identify points of connection and better anticipate students’ needs.
Avoid assumptions. Keep in mind that Islam, like any religion, is widely interpreted and experienced. Muslim families and individuals may enjoy varied traditions- including the degree to which they practice aspects of their deen, or faith. Talking to students or families privately about how to best support them can increase feelings of comfort and belonging.
Consider scheduling. Fasting from food and water can be tough on students. It can impact energy levels, concentration, and mood. Many students will wake in the hour before sunrise to eat and pray, so sleeping may be interrupted, too.
When planning for participation-heavy content, cooperative engagement, and deep-level thinking, try aiming for the morning, when energy and concentration are likely to be higher. Nagla Badir, writing for Teaching While Muslim, recommends having online assignments due late at night, so that students can complete them after they’ve had a chance to have dinner. This is also an opportunity to think carefully about the timing of calendar events like a band performance or prom, which can share time spaces with Iftar or Eid.
Badir also shares this calendar, where you can look up prayer times for students in your area!
Create safe spaces. For many observers, the period of Ramadan is a time of increased prayer, which occurs during specific windows of the day. Students who may have originated from countries or communities with high Muslim populations would have this time built into their school day. Of course, this is not often the case in U.S. schools, where many of the staff may not even be aware of this need. Having a space set aside (or two spaces, one for males and one for females) can help ensure that these students are seen and valued at school.
Muslim students who, for health or personal reasons, are not fasting during Ramadan may also benefit from a separate space during eating times. These individuals may face uncomfortable pressure or questioning as to why they are not fasting; having a safe location to go to can ease this stress.
Boost Socio-Emotional Learning. Ramadan is a time of family, friends, and community. Often, our observing students are physically distant from family members and/or feel that their holiday isn’t shared with others in the school or locality. This may be especially true for our Recent Arriver newcomers.
At school (whether in person or remote) we can be intentional about incorporating opportunities to learn and practice SEL skills- especially those that include elements of self-awareness, grounding, and collaboration. This important step can help diminish feelings of isolation and support students’ mental and emotional well-being during the period of Ramadan and beyond.
Engage through children’s books. Muslim and Muslim-American literature can be incredibly powerful in facilitating “door and window” experiences for Muslim students in the classroom. There’s an added benefit, too- books can engage non-Muslim students in ways that invite connection, empathy, and tolerance. We’ll visit some of these titles in an upcoming post. In the meantime, start here, at I’m Your Neighbor Books (I’d recommend sticking around to check out this super valuable sight!).

Where can I learn more?

Great question! Here are some of my favorite sites. Have more to add? Please do share them below!

Teaching While Muslim https://www.teachingwhilemuslim.org/
Hijabi Librarians https://hijabilibrarians.com/
ING- Ramadan Information Sheet https://ing.org/ramadan-information-sheet/
Learning For Justice: https://www.learningforjustice.org/magazine/teaching-about-ramadan-and-eid
Muslim Students Association National https://www.msanational.org/resources

With increased awareness- and with some tools in our toolboxes, we can be better prepared to support our Muslim students throughout this beautiful month and beyond, Inshallah!

Ramadan Mubarak, friends. Wishing you all you, peace, and abundance! لويز اليعفوري

Louise El Yaafouri 9/19/20 Louise El Yaafouri 9/19/20

What Is Sheltered Instruction?

Effective Recent Arriver programming is structured with the principles of sheltered instruction in mind. These techniques are not tethered to an exclusive program or curriculum. Rather, they are tools for teaching and learning that can be applied to and incorporated into any existing program to explicitly promote language development. All sheltering strategies are centered around the primary goal of increasing Emergent Multiinguals’ access to (and demonstrated mastery of) essential knowledge- without compromising the integrity of the content lesson.

Strategies that are associated with this pedagogy foster academically focused student talk, intra and interdependent problem-solving skills, effective collaboration, and healthy cross-cultural communication skill development. These practices benefit Recent Arriver and traditional students alike and can be modified to support learners across a range of language, grade, and skill levels.

Where Did the Term Sheltered Instruction Come From?

Sheltered instruction is a manifestation of the Comprehension Hypothesis for language learning. The Comprehension Hypothesis is rooted in the idea that “we acquire language when we understand messages containing aspects of language that we have not acquired, but are developmentally ready to acquire.” (Krashen, 2013). That is, language learning best occurs in natural settings, drawing holistically from what we hear and read. It develops via exposure to comprehensible input, or bite-sized digestible pieces of language understanding.

This is in direct contrast to the skill-building theory, which presses for direct, rote learning of grammar, vocabulary and spelling knowledge. Briefly, skill-building strategies are conscious measures, while comprehension-based learning is subconscious and indirect. Research overwhelmingly indicates that language learning is enhanced and accelerated when Comprehension Hypothesis methods are applied. In fact, evidence shows that,

“Students in beginning-level second language classes based on the Comprehension Hypothesis consistently outperform students in classes based on skill-building tests of communication, and do at least as well as, and often slightly better than, students in skills-based classes on tests of grammar.” (Krashen, 2003)

Sheltered instruction is directly representative of Comprehension Hypothesis ideals. Its primary goal is to provide language learners with a comprehensible input through the implementation of specific instructional tools and practices. Sheltered instruction is critical in the context of Newcomer instruction in that it focuses on content over language.

When students are exposed to content knowledge in comprehensible ways, appropriate language output is a holistic byproduct. Additionally, anxiety and pressure to learn the new language may be significantly diffused in sheltered subject matter settings. In fact, “Students in sheltered subject matter classes acquire as much language or more language than students in traditional [ESL-direct] classes and also learn impressive amounts of subject matter”. (Krashen, 2013, 1991; Dupuy, 2000)

So, what does sheltered instruction look like in the classroom?

Sheltered, or scaffolded, instructional practices engage emergent bilinguals and multilinguals in the rigorous content investigation. It can encompass a wide range of instructional techniques, each aimed at guiding and directing language learners toward proficiency, within an environment that endorses safety and facilitated risk-taking.

At the crux of impactful scaffolded instruction are effective content language learning objectives, which can be incorporated into every subject, each day. These cornerstones provide a powerful sense of directionality for both the educator and the learner and fuel a focused sense of productivity.

Basic elements of sheltered instruction include:

appropriate pacing;
modified speech;
routine and predictability;
use of visuals, realia, and manipulatives;
explicitly introduced body language, gestures, and facial cues;
sentence stems;
relevant language supportive technology;
modeling;
traditional or interactive word walls;
interactive notebooking;
multiple modes of assessment/means of demonstrating understanding;
graphic organizers (such as Frayer models, Venn Diagrams or word-mapping);
co-operative talk structures, such as inside-outside circles, fishbowls, numbered heads (download your cheat sheet here);
SIOP lesson planning, or “Sheltered Instruction Observation Protocol” (Echevarria & Short), is frequently implemented as part of sheltered-instruction instruction.

When we integrate sheltering techniques into existing curricula and classroom protocol, we invite emergent bilingual and multilingual students to engage with intention and purpose, in ways that highlight existing funds of knowledge. We also support team building and interpersonal skills, which lend themselves to healthy integration. Perhaps most importantly, sheltering strategies can be overlapped with other pedagogies, such as culturally responsive teaching and learning, leading to especially dynamic socio-academic student outcomes.

For detailed information on Sheltered Instruction techniques, see The Newcomer Student: An Educator’s Guide to Aid Transition, Chapters 6-8

Download your Co-Operative Learning Cheat Sheet HERE.

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Louise El Yaafouri 9/11/19 Louise El Yaafouri 9/11/19

Newcomer/RAEL Orientation Checklist

INDUCTION PROGRAMMING FOR NEWCOMERS & RECENT ARRIVERS

Induction programming is a best practices approach to Newcomer ESL/Recent Arriver English Learner (RAEL) education, as it acts as an essential framework for positive, integrated socio-academic participation. These processes are a means of orientating the student to his or her new school surroundings. As an added component, Newcomer/Recent Arriver learners are introduced to essential concepts and understandings that are critical to success in a school-specific environment. Guiding questions:

Who welcomes students and parents as they enter the school?
Who is the first school contact for Newcomer families? The second?
How are new students and parents introduced to the school and its staff? Are these processes amended when working with Newcomer families?
How are all students, including Newcomers, made to feel welcomed and safe at school?
What type of record-keeping systems ensures that no students are overlooked in the orientation process?

Orientation systems can be complex or straightforward. They can stem from the office staff; may include teachers, parents, and other students; or may originate at a Welcome Center site. We’ll focus our energies for this chapter on a few simple strategies that have a demonstrated effectiveness and are easy to implement. Then, if you’re interested in going further in developing your own orientation plan, I encourage you to visit the The Newcomer Student: An Educator’s Guide to Aid Transition.

PERSPECTIVE IS EVERYTHING

Did you ever have to move schools when you were younger? Or, what about that (huge) jump from the elementary grounds to the middle/high school campus? Overwhelming, right? I remember the first time I visited my high school as a soon-to-be-ninth-grader. I was so convinced that I would never be able to find my classes. Or my locker. Or my friends. I actually had nightmares about it.

And here’s the thing: I spoke English. I’d been in American schools my entire life and enjoyed a network of peers, all scheduled to endure the transition with me. Still, I was shaking in my boots.

For a moment, consider the experience of school transition from a Recent Arriver EL perspective. We’re not talking about moving across town, or even from another state. Imagine that nothing is the same. Nothing is predictable. Everything is lost in a cloud of newness: language, mannerisms, climate, clothing, school. How would you react in this situation? What would you most wish for? What actions could a school take to help to ease your anxiety?

Let’s first examine the most critical aspects of school orientation. As you read through the following checklist, some of items might seem erroneous. That’s common sense. Right- it’s common sense from our perspective, based on our own previous exposure to localized normative values. But “normal” isn’t normal everywhere.

Normal is a completely subjective concept.

And so, it is important to practice viewing our school and classrooms with raw eyes. We must remind ourselves that cultural misunderstandings are not a reflection of intelligence. They are a reflection of vast world experience- and that’s a really cool thing! When I find myself in a cultural cross-tangle with one of my students, I like to ask my class: “Can you imagine if I visited your country? Would I know how to do everything right away? Could I speak your language with your grandmother or cook sambusa as well as your father? Would I even be able to find my way to the market or to the school by myself?”

This usually garners some laughter and a hearty conversation about how I wouldn’t even know that I was supposed to bow or kiss three times instead of shaking hands. “Nooooo waayyy!” But, when I ask if they would help me to feel safe by teaching me the things I would need to know, my students all eagerly agree! Just taking a moment to recognize our students’ perspectives exposes our willingness to understand and relate to our students. This kind of effort can really break ground and lead to trust building.

Where can we anticipate questions, concerns or confusion? Here are some starters!

Download a printable Google Doc of the Newcomer Family Orientation Checklist HERE.

Newcomer Family Orientation Checklist

Logistics:

☐ Layout and map of the school

☐ School hours

☐ Student course schedule

☐ Meals at school (cafeteria options, subsidized meal applications)

☐ School transportation

School Contact Information:

☐ Location and phone number of the main office

☐ Attendance line contact, if different

☐ Names and locations of key administrative personnel

☐ Name, location and contact information of teacher(s)

☐ Name and location of key resource personnel: nurse, ELD teacher, counselor, etc.

Policies:

☐ Immunizations

☐ Attendance

☐ Dress code (including winter and gym attire)

☐ Homework

☐ Supplies

☐ Behavior & Discipline

☐ Health and Wellness

☐ Cell Phones

☐ Safety (Weapons, Smoking, Alcohol, Drugs)

☐ Field Trips

Student Participation:

☐ Co-ed learning expectations

☐ Sitting for long periods of time

☐ Carpet meetings/sitting on the floor (where applicable)

☐ Lining up as a class

☐ Raising hand to speak

☐ Lockers (where applicable)

☐ Bell policy and tardiness

☐ Bathroom and hand washing routines

☐ Independent and group work routines

School-based Events:

☐ Back-to-School Night

☐ Report Cards

☐ Parent Conferencing

☐ Concerts

☐ School dances

☐ International Night, if applicable

Student Engagement:

☐ Sports and Recreation

☐ After School Tutoring

☐ Summer School

Parent Engagement:

☐ Classroom volunteer opportunities

☐ Field trip volunteer opportunities

☐ Adult ESL

☐ Translation services

© The Newcomer Fieldbook, 2017

Louise El Yaafouri 6/18/19 Louise El Yaafouri 6/18/19

Custom & Cultural Nuance in the Classroom Setting

Karen-Burmese family at International Night, Place Bridge Academy, Denver. May 2016. Photo: Louise El Yaafouri. The following is an excerpt from The Newcomer Student: An Educator’s Guide to Aid Transition (Rowman & Littlefield, 2016). — Karen-Burmese family at International Night, Place Bridge Academy, Denver. May 2016. Photo: Louise El Yaafouri. The following is an excerpt from *The Newcomer Student: An Educator’s Guide to Aid Transition* (Rowman & Littlefield, 2016).

EXAMINING CUSTOM & CULTURAL NUANCES

Authentic cultural tolerance and understanding is a fundamental basis for success in the Newcomer classroom. A willingness to maintain awareness and open-mindedness in culturally divergent settings can promote positive exchange and individual growth. When we are able to engage with our students from bases of respect, tolerance, and attempted understanding, we also foster reciprocation of these same traits back onto ourselves, and also toward classroom peers. If, on the other hand, we develop habits of projecting fear, misinterpretation, and bias onto our pupils, then we have also contaminated the entire sanctity of the learning environment.

We know that the ways in which we view and interact with our students can tremendously influence students’ classroom and learning success. With regard to tolerance and cultural respect, every lesson begins with ourselves. Our behaviors will be modeled long before, and long after, our words have an opportunity to make an impression.

Realistically, however, and despite our best efforts, it can still be difficult, confusing, or unsettling to come into contact with cultural tendencies that are unfamiliar to us. For example, acceptable distances of physical proximity, vocal volume norms, pleasantry tactics and privacy stipulations can dramatically swing from one cultural demographic to another. It is impossible to notice and make sense of all of our students’ culturally divergent tendencies.

We will face many challenges in recognizing, interpreting, and accepting our students’ many cultural qualities. No one approach to living or learning necessarily trumps another. Each is simply different. Indeed, our Newcomer students may prove among the richest, most experienced cultural guides that we will know.

In the end, it is not a student’s sole responsibility to change to suit the teacher’s needs. Unquestionably, our Newcomers will be required to learn and adopt many westernized customs in order to successfully integrate into our culture. As educators, we can also allow ourselves some room for adjustment. These small personal transformations are reflected in the positive and tolerant ways that we choose to interact with students and plan for their optimal learning in each school day.

EYE CONTACT

One specific conundrum is the eye contact issue. In the Newcomer setting, it is very common to encounter students who stoutly refuse to look an adult in the eye when they are being spoken to. This behavior may be especially evident if a child is being pointed out or reprimanded. In the West, direct eye contact with an adult or elder is typically equated with respect and obedience. Therefore, a dismissive look signals defiance and disinterest. This is our truth.

However, direct eye contact between a child and an adult is considered atypical behavior in many of the world’s cultures. Throughout East and North Africa, for example, direct eye contact between a child and elder is considered a sign of intense disrespect on the part of the youth. Resettled persons from these regions will very likely instruct their own children to look down when speaking to anyone older or of greater perceived importance, as this is what is considered the honorable thing to do.

Aha! Our eye contact-avoiding students, whom we may have perceived as acting disrespectfully, have been demonstrating utmost respect all along. These individuals exhibit respect via their truths, and according to personal experiences and relative social norms. There you have it. The teacher is just not always right.

LOSING FACE

Other cultural nuances are also evidenced in the classroom. For instance, many East Asian and Arab students are noticeably consumed with the notion of losing face. That is, they strive to avoid even the slightest run-in with public humiliation, especially that which would bring shame to the greater family unit.

This phenomenon surrounding fear of failure typically prevents risk taking, volunteering, and sometimes even trying in the classroom. Educators who come from a background of outspoken Western idealism may experience frustration at recurrent student episodes of superfluous caution. We might expect or wish that our learners would simply take a chance; to speak out, speak up, and care just a little less about peer judgment and evaluation.

From a culturally mindful perspective, meanwhile, we see that for most Newcomers, family and community comprise the very heart of a meaningful life. To embarrass or shame the family name could result in shunning either of the individual by the family, or the family by the community. Both fates equate to social death. Excellence and recognition, on the other hand, can bring respect and glory to an entire family and community.

In terms of social cohesiveness and support in the post-resettlement con- text, there are certain advantages to the saving face mentality. This inherent code of honor serves as a binding agent for resettled ethnic populations -and it may also serve as a cohesive strand between culturally diverse ethnic populations.

In the classroom, students who had been taught to adhere to saving face principals are very frequently self-driven learners who diligently applied themselves to their studies in an extended effort to bring happiness and honor to the home. They are likely to hesitate in answering questions, unless they can be absolutely certain that they have the correct response, and they may strive to please the teacher in every possible way. We can guide these students toward classroom chance taking by providing a nurturing classroom environment and celebrating mistakes as opportunities for continued growth.

LEFT HAND AS ABOMINATION

In many non-westernized cultures, the use of the left hand is considered unclean and is strictly avoided in any social setting. Eating, passing objects, hand holding, patting, or greeting with the left hand may be considered taboo.

It is wise to be cognizant of this when presenting children or parents with pencils, paper, or treats with the left hand; the act may be received as inauspicious or as an outright abomination. Also, children who may be naturally left-handed go to great lengths to avoid using this hand for writing or other activities in the classroom, and quality of work may be impacted as a result.

ASKING FOR AID

Asking for help is not encouraged in most East Asian school settings. This may occur for several reasons. The first has to do with the concept of saving face, in which an individual may feel personal shame or greater family shame for not understanding. Second, asking questions often denotes individualism, which is rarely a prized value in Eastern cultures. Finally, in many countries, the teacher is considered the expert and authority in all matters relating to education, and therefore, it may be perceived as disrespectful to ask a teacher for clarification on a subject. As a potential result of heritage customs, the concept of asking for aid may require explicit modeling in the host setting.

WANDER-AND-EXPLORE TENDENCIES

Many cultures place great emphasis on the need for children to learn through exploration and experience. Even the very young are encouraged to experiment, play, and seek answers in a very tangible sense, often apart from direct adult supervision. In some communities, practical education is regarded with as much or more reverence than structured book learning. The tools, ingenuity, and skill sets that children gather during this adventurous time often enable future work and survival success, thus serving as an asset to the community as a whole.4

This is in direct conflict with traditional Western Sit-Up-Straight-And-Tall methodology. As a result, students who are more accustomed to wander- and-explore learning may have a very challenging time adjusting to certain classroom norms in the host setting. We’re talking about that child who seems entirely allergic to a desk chair. The one who stands as he or she writes, whose shoes have a habit of magically evading his or her actual feet, and whose desk is a nesting place for pen caps, twigs, puffballs, marbles, and origami triangles—that just might be your Wander-And-Explore student.

And it’s ok. These students are still learning, after all! Typically, these harmless classroom behaviors will dissipate with time. Again, they are not wrong; they are just different than what we have been trained to be used to. Best practices call for us to provide explicit learning opportunities for wander-and-explore learners that accentuate their problem-solving strengths, such as manipulative learning techniques. Meanwhile, we can promote positive behaviors that will lend to their future success in westernized schooling environments.

PERSONAL SPACE AND PRIVACY CONSIDERATIONS

In many countries and cultures, personal space is not valued as a commodity. In these settings, spatial boundaries may be nonexistent. It will be very natural for students from these regions to position themselves extremely close to other individuals throughout the school day. Custom may encourage students to push right up to another student while standing in line, or think little of physical contact such as touching elbows or knees at a desk. Talking may occur at close range.

These behaviors are a routine part of life in many African and Middle Eastern countries. They are, in their essence, innocent reflections of human nature, in contexts where many people share a limited space. However, privacy considerations can become problematic in the classroom when someone with contrasting personal space values encounters them. Spatial consideration may require explicit teaching and modeling within the classroom.

ADHERENCE TO TIME

Time is not regarded with the same level of importance in all parts of the world. In the westernized sense, timeliness is considered a virtue, and adherence to time is the common norm. In many cultures, however, timeliness may be out-valued by social interaction and other obligations.

In most African countries and many regions of East Asia and Central and South America, for example, it is considered extremely rude to cut greetings or exchanges short in an effort to make an appointment deadline, or for any other reason. Thus, meetings and other professional or social engagements can run far behind schedule. Lateness, in most cases, is not considered rude or irresponsible. Loose adherence to time is merely a reflection of cultural values. Therefore, punctual behavior may need to be overtly encouraged in the Western setting.

VOLUME AND TONE

Normative values for conversational volume can vary drastically between cultures. Vocal registers that may be customary to many Middle Eastern or African cultures may feel harsh or alarming, at least according to Western expectations. In many regions, verbal exchange is an animated and lively process, and volume considerations may not be as esteemed as they are in the host setting. Meanwhile, Latin American or East Asian volume norms may be seem diminutive in contrast to host values, as soft speech and inwardness are considered virtuous character traits. In the classroom context, we need to work with our learners in establishing volume norms that are conducive to social and learning success.

UNIFORMITY

Individualism is a trend that is largely exclusive to Western cultures. Most other countries celebrate collectivism, which encourages viewing the self as inherently and wholly linked to surrounding bands of community, beginning with the family. This whole-group perspective serves to motivate decision making that will positively influence not only the self, but also the entire social dynamic.

Learners who are accustomed to uniformity value systems may find little appeal in standing out in the classroom setting. They may have limited desire to be the best, or to ask for help or clarification. Blending into the overall group dynamic is seen as a definitive honor and benefit to the family and cultural group.

We can guide our students and families to enjoy some of the benefits that individualism can provide in the new environment. Ultimately, we hope for a balance. Students will need to exercise some elements of independence in order to fully thrive in the twenty-first-century learning environment; and they may also be compelled to retain certain heritage values. We can do our best as educators by honoring both avenues, as well as all the gray areas in between!

TEACHER AS EXPERT

In most non-Western cultures, educators are highly regarded as essential pillars of the community. The teacher, in these societies, is considered a sole authority in terms of all learners’ academic welfare. Thus, education is considered the singular responsibility of the teacher. As a matter of trust and respect, parents are socially deterred from interfering with this process. Newcomer parents who are accustomed to this scenario will be highly unlikely to question the role or actions of a teacher, as such infringements would be considered offensive and disrespectful.

Complications occur when this behavior, as viewed in the West, may resemble a “lack” of parental involvement or disinterest in a child’s learning. We may become frustrated or affronted. However, the families themselves probably believe they are doing the right thing. Indeed, the concept of parent involvement in education is almost exclusively a North American one.

In effort to counter this, and other misconceptions, we must share in the responsibility of opening healthy lines of communication between the home and the school. In doing so, we make room for understanding, cooperation, and collaboration. When we, as host educators, are better informed, we’re less likely to react out of confusion or insult. Instead, we might be more inclined to respond with compassion, understanding, and careful planning.

By cultivating our own mindfulness of the cultural distinctions that exist in our classrooms and schools, we can enjoy more meaningful and impacting relationships with our students and their families. As a holistic outcome of cultural tolerance, trust can be established. From a place of trust, we can wholly access our students’ learning capabilities. This is the place where magic happens.

Sources:

Virtue, David C. (2009). Serving the Needs of Immigrant and Refugee Adolescents. Principal, VA. Vol. 89, No. 1, 64–65 S/O

Moore, Dennis (2004). Conceptual Policy Issues. In R. Hamilton & D. Moore (Eds.), Educational Interventions for Refugee Children (p. 93). London: RoutledgeFalmer.

Loewen, Shawn (2004). Second Language Concerns for Refugee Children. In R. Hamilton & D. Moore (Eds.), Educational Interventions for Refugee Children (pp. 35–52). London: RoutledgeFalmer.

Charny, Joel (2008). World Refugee Day: Where are the World’s Hidden Refugees? Refugees International. Located at www.refugeesinternational.org/blog/world- refugee-day-where-are-the-worlds-hidden-refugees. Retrieved Feb. 2014.

Meyer, Erin (2014). The Culture Map: Breaking Through the Invisible Bound- aries of Global Business. PublicAffairs Publishing.

Morrison, Terry & Wayne A. Conaway (2006). Kiss, Bow, or Shake Hands, Adams Media.

Lustig, Myron W. & Jolene Koester (2009). International Competence: Interpersonal Communication Across Cultures (6th Edition). Pearson Publishing.

Lewis, Richard D. (2005). When Cultures Collide: Leading Across Cultures (3rd Edition). Nicholas Brealey Publishing.

Storti, Craig (2007). The Art of Crossing Cultures (2nd Edition). International Press.

Louise El Yaafouri 6/2/19 Louise El Yaafouri 6/2/19

Refugee 101, Part 5: Refugees as Assets

“Refugees are mothers, fathers, sisters, brothers, children, with the same hopes and ambitions as us—except that a twist of fate has bound their lives to a global refugee crisis on an unprecedented scale..jpg

Refugees are important social and economic assets to the countries that they resettle to, including the United States. First, refugees are paying into our taxation systems. With that, they are also contributing to core programs like social security and Medicare, filling in critical gaps brought on by our aging U.S. population. Perhaps most significantly, refugee Americans are single-handedly rebuilding some of our most depressed neighborhoods and towns and adding new life to communities affected by attrition.

New Americans help keep our communities alive and prosperous. In a nine-year period, resettled refugees contributed nearly $41 billion in federal net fiscal benefits and $22 billion to their local economies. They are inclined to entrepreneurial efforts, too, surpassing other foreign-born populations in business start-ups and generating billions of dollars in taxable revenue. Additionally, new Americans bring with them new cuisine, fresh ideas and perspectives, language, art, music, entertainment, and athletic talents and professional expertise.

By and large, newcomers do well in school, too. Resettled refugees who arrive before the age of 14 are highly likely to graduate alongside their U.S. born peers. Those arriving before age 13 are more likely to graduate than traditional students.

Many refugee arrivals come to the U.S. with prior education, including college degrees. Often, these degrees do not transfer. Sometimes, formal documentation of a degree was left behind or cannot be verified because of existing disruption in the home country. Many others have expertise in a particular field or trade. With this in mind, the prior knowledge that resettled refugees bring with them is one of our greatest untapped resources.

Refugees can and do contribute to society in innumerable ways. We can be intentional in our willingness to learn from them, even as we empower them to learn, work, raise families, engage in civic opportunities and lead within our communities.

_As research shows, refugees contribute to building our economy and our nation..jpg

Excerpt from The Newcomer Student (Kreuzer-El Yaafouri, 2006):

“Resettlement is work. It requires effort, strength, patience, tolerance, and forgiveness. It requires embracing, learning, growing, and renewing. Refugees and immigrants, in the very global sense, face the shared task of renovating and reconstructing every element of the former life.

The vast majority of relocated refugees and immigrants will embrace the new country with fierce loyalty and determination to succeed. These individuals will go on to work, attend universities, build professions, purchase homes, raise children, and contribute to their communities and in most cases, obtain citizenship. They become Americans- by official decree, through day-to-day contributions to our society, or both.

Ultimately, each reality—refugee or immigrant—is yoked to separate and unique sets of resettlement implications, which can, in turn, affect education and learning. In any case, it is prudent to keep in mind that all Newcomers are capable of full and complex contributions to our own Western societies. Each of our students and student guardians has something meaningful to contribute to the academic welfare of students, and also the community at large.

Some individuals are capable of gifting real-world advice about human circumstance on a global level. Others share academic knowledge or industry insight. Many provide critical trade, labor, arts and service skills. Resettled refugees are statistically likely to make significant economic and civic contributions to their new communities. If we are effective in our role as educators, then we can also expect that our Newcomer students will grow to become positive, valued members of society.

In essence, all Newcomers hold the capacity to become the underwriters of language, history, community engagement, and heritage preservation; and this is at the very heart of the American spirit. All knowledge has a place. This is the main idea, the Big Picture, the most important thing.”

Sources:

Columbus Council on World Affairs

Department of Health and Human Services, 2017

Eduskills, 2018

Foundation for Economic Education

Market Watch, 2018

National Immigration Forum, 2017

Organisation for Economic Co-operation and Development, 2017

Louise El Yaafouri 6/2/19 Louise El Yaafouri 6/2/19

Refugee 101, Part 4: Active Resettlement

In the previous post, we introduced a framework for exploring refugee resettlement in three parts: international, national and local. We examined the international piece in closer detail. Here, we’ll provide an overview of the national and local components of refugee resettlement.

National

Refugee resettlement to America is based upon Presidential Determination, which is declared ahead of each fiscal year. Typically, the number of persons actually resettled is significantly less than the official ceiling. Prior to fiscal year 2018, the U.S. resettled approximately 2% of the world’s resettled refugee population.

Refugee resettlement to the United States has steadily declined since the 1980s. Even so, the U.S. has historically resettled more refugees than any other country. Over the last two years, however, U.S. intake has been sharply reduced. Today, America resettles fewer refugees that any of the 38 participating third-party resettlement countries.

In 2018, the refugee admissions ceiling was lowered to 45,000, though only 22,491 individuals were resettled into the U.S during that period. For fiscal year 2019, the ceiling was further reduced to just 30,000- the lowest since 1980’s passage of the Refugee Act.

Graph: Pew Research Center at https://www.pewresearch.org/fact-tank/2018/07/05/for-the-first-time-u-s-resettles-fewer-refugees-than-the-rest-of-the-world/.

It is important to note that the process of resettlement is a complex one. Resettlement to the United States, in particular, is an intense, thorough and often lengthy process. Of all categories of immigrants to America, refugees are the most rigorously screened and vetted.

Image is part of a learning video created by Louise El Yaafouri for Colorado Refugee Connect. View the full video and get involved at corefugeeconnect.org.

HOW ARE REFUGEES EVALUATED FOR U.S. RESETTLEMENT?

1. The UNHCR identifies candidates and collects essential information. Candidates undergo an extensive interview and vetting process through the United Nations, in addition to a biometric screening and medical evaluation.

2. The few who are approved for resettlement are assigned to a third party country for consideration.

3. Candidates who are assigned U.S. resettlement are referred to a Resettlement Service Center, or RSC. The RSC creates a file for the applicant.

4. Candidates are subject to a vigorous screening process that includes multiple federal agencies, including the National Counter Terrorism Center, the FBI, The Department of Homeland Security and the State Department. If, at any point, an individual or family is determined to be a risk factor, the application process is ended.

5. The Department of Homeland Security conducts in-depth interviews with specially trained agents, and updated fingerprints are taken. Any inconsistencies result in the repetition of this step or a complete termination of the application process.

6. A full biometric screening and evaluation process is repeated, including fingerprinting and/or iris scanning.

7. The candidate undergoes a full medical evaluation. For those who fail the medical component, the process is terminated.

8. Candidates take part in cultural orientation programming to help prepare them for the transition. Non-government resettlement entities work to determine the best location for U.S. resettlement. The candidate does not choose his or her destination state or city.

9. Travel is organized and the candidate is subject to new security screenings.

10. He or she arrives in the United States and is greeted by a representative from the partnering resettlement agency. A new set of processes and chapters of learning begin.

From The Newcomer Student, “Many refugees come to the United States without any possessions and without knowing anyone. Other refugees come here to be reunited with family members. All refugees receive limited assistance from the U.S. government and localized non-profit organizations.

The United States, for instance, will provide initial haven transport for documented refugees. The commodity is received as a loan with an expected five-year repayment period. The government (or partnering nonprofit organization) will make provisional housing and job training/placement available. The receipt of this aid sets refugees apart from their immigrant peers, who do not receive any form of resettlement compensation or assistance from the U.S. government.”

Local

Post-resettlement entities walk beside newly arrived refugees in achieving healthy resettlement outcomes. The Department of State partners with nine separate non-profit entities throughout the United States to coordinate refugee resettlement. These include: U.S. Committee for Refugees and Immigrants, International Rescue Committee, Lutheran Immigration and Refugee Service, Ethiopian Community Development Council (ECDC), HIAS, World Relief, Episcopal Migration Ministries, and Church World Service. The presence and concentration of partner organizations differs by region.

Resettled refugees do have certain requirements that they are expected to work toward post-resettlement. In addition to following the laws of our country, the must: attend English language courses, actively seek out employment (for adults) or attend school (as children). Resettled refugees are also expected to repay the U.S. government for the initial travel loan.

Resettlement agencies are also responsible for meeting certain objectives. Namely, they must greet the new families, secure initial housing, and aid with successful integration. Securing employment and preparing new arrivals to participate in the workforce is a primary goal.

Because integration is multi-faceted, each organization’s programming may differ slightly, so that it can be tailored to the unique populations it serves. Secondary services may include assistance in the areas of adult ESL, school enrollment, transportation, translation, credit counseling, physical and mental health care, nutrition and senior care.

Of course, it takes a village. Our communities rely upon an extensive, interwoven network of refugee network service providers to ensure successful integration for new Americans. Take a moment to identify and connect with the resettlement agencies (and partner organizations) that are active in your state, city or region. These groups can be invaluable resources to us as educators and help to make up the network of supports for our newcomer families.

SOURCES:

American Immigration Council (2013). Located at americanimmgrationcouncil.org. Retrieved Oct. 2012.

Russell, Sharon Stanton (2002). Refugees: Risks and Challenges Worldwide. Migration Policy Institute, 1946–4037.

Hamilton, Richards & Moore, Dennis (2004). Education of Refugee Children: Documenting and Implementing Change. In Educational Interventions for Refugee Children, eds Richard Hamilton & Dennis Moore, London UK: RoutledgeFalmer, Chapter 8.

McBrien,J.Lynn(2003).A Second Chance for Refugee Students. Educational Leadership, Vol. 61, No. 2, 76–9 O. Educational Needs and Barriers for Refugee Students in the United States: A Review of Literature. Review of Educational Research Vol. 75, No. 3, 329–64.

United Nations, High Commissioner for Refugees (2012). United Nations Communications and Public Information Service, Geneva, Switzerland. Located at unhcr.org. Retrieved Aug. 2015.

Patrick, Erin (2004). The U.S. Refugee Resettlement Program. Migration Policy Institute, Washington, D.C. Located at migrationpolicy.org/article/us-refugee- resettlement-program. Retrieved Aug. 2015.

United Nations Convention related to the Status of Refugees (1951). UN Article 1. Located at unhcr.org. Retrieved June 2011.

International Refugee Committee (2015). SOAR, New York. Located at rescue. org. Retrieved Aug. 2015.

Van Hahn, Nguyen (2002). Annual Report to Congress- Executive Summary. Office of Refugee Resettlement. Located at acf.hhs.gov. Retrieved Dec. 2010.

Edwards, James R. Jr. (2012). Religious Agencies and Refugee Resettlement. Center for Immigration Studies. Memorandum, March 2012.

United Nations High Commissioner for Refugees (2012). United Nations Communications and Public Information Service, Geneva, Switzerland. Located at unhcr.org. Retrieved Aug. 2015.

U.S. Committee for Refugees & Immigrants (USCRI) (2015). Arlington, Va., refugees.org. Retrieved Aug. 2015.

United States Citizenship and Immigration Services (USCIS) (2013). Path to Citizenship. Located at uscis.gov. Retrieved Aug. 2015.

U.S. Committee for Refugees & Immigrants (USCRI) (2015). Arlington, Va. Located at refugees.org. Retrieved Aug. 2015.

United States Citizenship and Immigration Services (USCIS) (2013). Path to Citizenship. Located at uscis.gov. Retrieved Aug. 2014.

Louise El Yaafouri 6/1/19 Louise El Yaafouri 6/1/19

Refugee 101, Part 3: Pre-Resettlement

Syrian youth in in an English class in Saida, Lebanon. Not all displaced Syrians in Lebanon are eligible to attend school. Those that do have access to formal education attend classes in the afternoons, after the traditional Lebanese school day has … — Photo credit: Louise El Yaafouri. Syrian youth in an English class in Saida, Lebanon. The stories that these students shared with me continue to resonate with me and inform my global perspetive. Not all displaced Syrians in Lebanon are eligible to attend school. Those that do have access to formal education attend classes in the afternoons, after the traditional Lebanese school day has finished. Many students, like most of those in this class, work as day laborers outside of their three hour learning window.

EXPLORING THE PRE-RESETTLEMENT PROCESS

“En route to a place on our classroom rosters, the resettled refugee child will have coursed through an intricate system of relocation mechanisms and endured innumerable transformations. Refugee families often endure multiple relocations, endless interviews, and a myriad of mental and physical assessments on the path to resettlement. They might have also experienced unimaginable distress: loss, sacrifice, hunger, human atrocity, and an exceptional scarcity of basic needs.

Resettlement histories are the ballads of a conflicted mankind, and testimonies of human migration are rarely uncomplicated. Rather, they are elaborate, winding, uncomfortable testaments to the greatness of character and spirit.

A very small percentage of those roads lead directly into our classrooms.” – The Newcomer Student: An educator’s Guide to Aid Transition, Louise El Yaafouri, (Kreuzer)

Let’s explore refugee resettlement from three stages: International, National and Local. We’ll begin with the international piece. This is where refugee identification and pre-resettlement considerations begin.

The path to resettlement is complex and extensive. Ultimately, it is the United Nations High Commissioner for Refugees, or UNHCR, who is responsible for determining eligibility for refugee status. UNHCR agents are positioned in various international regions with the central purpose of screening, interviewing, and preparing candidates for asylum. Generally, whole families are referred at once. Incredibly, less than one percent of the world’s refugees will be referred for facilitated resettlement.

In making referrals for refugee status, the United Nations ensures four critical checkpoints. A person must:

· Experience a well-founded fear of persecution.

· Be outside of the country of nationality.

· Be unable to access protection from the home country

· Not be a national of another country.

Image is part of a learning video created for Colorado Refugee Connect. View the full video and get involved at corefugeeconnect.org.

Once Refugee Status has been established, the UNHCR considers three durable solutions:

1. Voluntary repatriation back into country of origination

2. Localized integration into a neighboring country

3. Resettlement to an agreeing third party country.

From The Newcomer Student:

“In considering possible outcomes for displaced persons, voluntary repatriation into the country of origin is always the primary objective. In situations where this is not an immediate or long-term possibility, localized resettlement options will be considered. When this occurs, the temporary host country (typically the refugee camp sponsor of the displaced persons) will agree to absorb its refugee-status guests into its own country as free-moving individuals with national rights.

Localized resettlement (or local integration) countries are generally proximal to the zone of distress. Frequently, receiving countries are similarly affected by turmoil and instability, even while the circumstances of distress may differ. Therefore, it is not uncommon for nations in war-torn regions of the world to “flip-flop” their national citizens; as people leave one country to seek safety in another, others may be seeking haven from persecution in the reverse direction.

Third-party resettlement is the least desirable and least attempted solution. Only a minuscule fraction of the world’s refugees will become eligible for relocation to a third-party host nation. A few make it through.

They become our students.”