Vol.
3 No.
3 September 2025, pp.
https://journal.
id/index.
php/postaxia.
|ISSN 3025-7549 Integrating Indigenous Knowledge into Quality Assurance Standards in Multicultural Classrooms Lune Mille1a*.
Faht Ben Josh2b Calibri Pedagogical Research.
Geneva.
Switzerland 2 Bustan Teaching Institute.
Morocco a lunemille.
edu@gmail.
com, b FahtB123@gmail.
________
Article History:
Received:
03-07-2025
Revised:
09-08-2025
Accepted:
10-09-2025
Abstract:
_______
Keywords:
Indigenous Knowledge.
Quality Assurance.
Multicultural Education.
Culturally Responsive Pedagogy.
Educational Equity.
_______________________
*Correspondence Address:
edu@gmail.
This study explores the integration of Indigenous Knowledge into quality assurance (QA) standards in multicultural classrooms, focusing on how localized epistemologies can enhance educational relevance and inclusivity.
Amid the global push for standardized QA frameworks, many such models overlook the cultural wealth and pedagogical insights rooted in Indigenous traditions, particularly in diverse educational Using a qualitative case study approach, the research investigates how schools in multicultural regions embed Indigenous values, practices, and knowledge systems into their teaching, learning, and assessment processes.
Data were collected through interviews with teachers, school leaders, and community elders, as well as through classroom observations and document analysis.
The findings reveal that integrating Indigenous Knowledge into QA processes fosters greater cultural affirmation, increases student engagement, and promotes contextually grounded standards of excellence.
However, the process is not without challenges, such as policy misalignment, lack of teacher training, and tensions between standardized assessment criteria and culturally responsive The study concludes that for QA to be truly equitable and inclusive, it must move beyond universal benchmarks and instead adopt a flexible, context-sensitive approach that honors the lived realities of Indigenous and minority students.
This is an open-access article under the CCAeBY-SA license.
International Journal of Post Axial: Futuristic Teaching and Learning https://journal.
id/index.
php/postaxial | 157 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
Introduction (A)ICIA The global discourse on education continues to emphasize the importance of quality assurance (QA) as a framework for maintaining academic standards, improving institutional accountability, and ensuring learner achievement.
In many national contexts.
QA systems are built upon standardized models that prioritize test-based outcomes and universal indicators of success.
While such approaches provide consistency and comparability, they often fail to account for the cultural diversity and contextual uniqueness of learners, particularly in multicultural and indigenous-majority settings (Tikly, 2.
In multicultural classrooms, learners bring diverse cultural identities, worldviews, and forms of knowledge that do not always align with dominant pedagogical frameworks.
Indigenous knowledge (IK), rooted in centuries of community-based practices and oral traditions, is one of the most underrepresented forms of knowledge in formal education Despite its richness.
IK is rarely acknowledged within QA standards, which continue to reflect colonial epistemologies that prioritize Western-centric content and methodologies (Battiste, 2.
This marginalization of IK within QA systems has critical implications for equity and When educational quality is defined narrowlyAithrough standardized testing, linear curricula, and centralized benchmarksAiit excludes indigenous learners whose ways of knowing and learning are relational, experiential, and place-based.
As a result, indigenous students may experience alienation, disengagement, and misrepresentation in educational settings that ignore their cultural backgrounds (Smith, 2.
The integration of IK into QA standards is not merely a matter of cultural recognition.
it is an act of epistemic justice.
Epistemic justice refers to the equitable treatment of all knowledge systems and the right of communities to have their knowledge respected and represented in educational processes (Fricker, 2.
QA frameworks, therefore, need to evolve from being mechanisms of uniform compliance to becoming instruments that validate and promote diverse epistemologies, including those grounded in indigenous traditions.
Multicultural classroomsAiby nature of their diversityAioffer unique opportunities to bridge global QA standards with local wisdom.
In these spaces, pedagogical strategies must be flexible enough to accommodate multiple cultural realities.
Educators in such classrooms are often required to translate abstract standards into practices that are meaningful for their students' lived experiences.
Without support from QA systems that value IK, teachers may struggle to fully implement culturally responsive pedagogy (Gay, 2.
Several countries, including New Zealand.
Canada, and parts of Latin America, have initiated reforms that embed indigenous perspectives into curriculum and teaching standards.
However, these efforts are rarely accompanied by parallel transformations in QA While curricula may include indigenous content, the assessment criteria and quality benchmarks often remain rooted in dominant models that fail to capture indigenous forms of expression, reasoning, and learning (McKinley & Smith, 2.
Moreover, the implementation of QA standards without contextual adaptation reinforces systemic inequities.
For example, indigenous schools operating in remote or rural areas are often evaluated using the same metrics as urban mainstream schools, despite facing different infrastructural, cultural, and linguistic conditions.
This one-size-fits-all approach compromises both the validity and fairness of QA evaluations (Lingard et al.
, 2.
Indigenous knowledge systems emphasize community engagement, sustainability, spirituality, and relationalityAielements rarely assessed through traditional QA tools.
These knowledge forms prioritize values such as reciprocity, responsibility, and respect for the environment, which are vital for holistic education but invisible in standardized rubrics International Journal of Post Axial.
Vol.
3 No.
3 September 2.
158 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
(Kovach, 2.
By failing to capture such dimensions, existing QA models risk rendering indigenous education invisible or inferior.
The lack of representation of IK in QA standards also affects teacher agency.
Educators who wish to integrate local knowledge into their instruction often face institutional resistance or lack guidance on how to align such efforts with mandated QA protocols.
As a result, teachers must navigate tensions between honoring local wisdom and meeting external accountability demands (Sleeter, 2.
There is a growing consensus among scholars and practitioners that QA systems must become more culturally sustaining.
Culturally sustaining pedagogies aim to support not only access and participation but also the maintenance and evolution of learnersAo cultural identities within the school environment (Paris & Alim, 2.
For QA to be relevant in multicultural settings, it must therefore expand to include metrics that affirm and sustain indigenous This study emerges from the recognition that transforming QA systems to be inclusive of IK is both urgent and possible.
It builds on the theoretical foundations of culturally responsive pedagogy and the practical insights of indigenous education advocates.
exploring how indigenous knowledge can be systematically integrated into QA standards, this research contributes to the ongoing efforts to decolonize education and ensure epistemological pluralism.
In particular, the study investigates the intersection of indigenous knowledge and quality assurance in multicultural classroomsAisettings where cultural negotiation is an everyday reality.
It examines how teachers, school leaders, and communities engage with QA frameworks and how these frameworks can be adapted to recognize, support, and elevate local knowledge systems.
The findings are expected to inform more equitable and contextsensitive approaches to educational quality.
Method (A)IINA This study adopts a qualitative multiple case study approach to explore how Indigenous Knowledge (IK) can be meaningfully integrated into Quality Assurance (QA) standards within multicultural classrooms.
The case study design allows for an in-depth, context-rich investigation of school communities that have attempted to align QA processes with local cultural and epistemological values.
By focusing on specific sites of practice, this method uncovers the nuanced ways in which educators, institutions, and communities engage with both formal standards and Indigenous cultural frameworks (Stake, 1.
The research was conducted in three schools located in multicultural regions in two different countriesAieach with a significant population of Indigenous students and ongoing efforts to decolonize their curricula.
Schools were selected purposively based on criteria such as their engagement with culturally inclusive pedagogy, history of community involvement in schooling, and openness to research collaboration.
This purposive sampling ensured that the selected cases represent meaningful examples of IK integration in educational practice and policy (Patton, 2.
Data collection methods included semi-structured interviews, participant observation, document analysis, and focus group discussions.
Interviews were conducted with teachers, principals, curriculum developers, and education officers to understand their interpretations of QA and how they integrate Indigenous perspectives into teaching and assessment.
The semi-structured format allowed for both guided questioning and open-ended responses, enabling participants to reflect deeply on their roles in educational transformation (Creswell.
International Journal of Post Axial.
Vol.
3 No.
3 September 2.
159 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
Participant observation was carried out in classrooms, school assemblies, and community-involved school events.
These observations focused on how Indigenous content and values were enacted in everyday teaching and institutional processesAiespecially how such practices intersect with QA indicators like learning outcomes, school improvement planning, and evaluation practices.
Observational notes helped contextualize the interview data and provided real-time insights into teacher-student-community interactions (Merriam.
Document analysis included reviewing school improvement plans.
QA reports, curriculum guidelines, lesson plans, student portfolios, and policy documents issued by educational authorities.
These documents were examined to assess the formal representation of Indigenous knowledge and how QA frameworks address .
r neglec.
such representation.
This method allowed the researcher to trace the official discourse and compare it with the lived practices in the school context (Bowen, 2.
Focus group discussions were held with groups of Indigenous students and parents to gather their perspectives on how their knowledge systems and cultural identities were reflected in school assessments, feedback, and broader institutional evaluation.
These conversations uncovered how the community perceives the legitimacy and inclusivity of QA mechanisms, offering an essential counterpoint to institutional voices (Krueger & Casey.
To analyze the data, the study employed thematic analysis, which involved coding the data inductively to identify recurring themes related to the integration of IK and QA.
Themes such as cultural legitimacy, flexibility in assessment, collaborative curriculum design, and tensions between formal standards and community expectations were identified.
This analytical approach enabled the researcher to synthesize multiple data sources into coherent narratives that address the research questions (Braun & Clarke, 2.
Ethical considerations were prioritized throughout the research process, particularly concerning informed consent, data confidentiality, and respectful engagement with Indigenous communities.
Researchers followed protocols for community-based participatory research, ensuring that participants had agency in the research process and outcomes.
Efforts were made to validate findings through member checking and collaborative interpretation with participants, especially in representing Indigenous voices with cultural sensitivity (Chilisa, 2.
a Result (A)IA Integration of Indigenous Knowledge into Curriculum and QA Frameworks Schools that demonstrated success in embedding Indigenous knowledge into their teaching practices often worked closely with community elders and cultural institutions.
This knowledge integration occurred particularly in subjects such as environmental science and social studies, where local stories, rituals, and philosophies could be aligned with broader educational goals.
However, despite these efforts at the classroom level, there was a disconnect between this pedagogical richness and the quality assurance (QA) frameworks used by educational authorities.
Institutional QA mechanisms often relied on standardized indicators that did not explicitly capture context-sensitive innovations.
As a result, practices grounded in Indigenous worldviews were frequently omitted from formal evaluations.
Educators expressed that while they valued Indigenous perspectives, they lacked concrete guidelines on how to translate culturally embedded content into metrics acceptable within QA documentation.
This limitation created a significant gap between what was taught and what was officially recognized as AuqualityAy education.
International Journal of Post Axial.
Vol.
3 No.
3 September 2.
160 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
Adaptation of Assessment Practices To accommodate studentsAo cultural contexts, teachers adapted traditional assessments into more localized, meaningful forms.
These included oral storytelling, collaborative projects with local craftspeople, and nature-based learning assessments.
Such alternatives allowed students to demonstrate their learning through culturally appropriate modes of expression.
For many students, these methods enhanced comprehension and participation, especially those who struggled with conventional testing formats.
However, these forms of assessment were rarely standardized or formally acknowledged in QA reports.
Teachers reported being unsure whether these assessments would be accepted during institutional audits or inspections.
This uncertainty discouraged some educators from adopting innovative practices, as there was little assurance that their culturally responsive methods would be valued or protected within the accountability system.
Community Participation and Cultural Validation Community members, including parents and Indigenous elders, played a vital role in shaping culturally grounded learning environments.
Their involvement went beyond token they co-designed learning materials, co-evaluated student projects, and provided realworld experiences tied to Indigenous worldviews.
This approach helped bridge formal schooling with studentsAo home and cultural lives, fostering a more integrated learning Despite this, most QA frameworks did not offer mechanisms to formally include community evaluations or feedback in school performance metrics.
Consequently, meaningful contributions from cultural stakeholders were rendered informal, limiting their influence on official records of teaching effectiveness or learning quality.
Schools were left with the challenge of advocating for broader definitions of educational success.
Student Engagement and Learning Motivation Students exposed to Indigenous-integrated learning environments reported feeling more connected to school and their identity.
Activities that reflected their culture, language, and daily life made learning more relevant and meaningful.
This increased engagement led to improved attendance, higher participation in group work, and more confidence in classroom interactions.
In comparison, students in schools with minimal Indigenous integration expressed detachment and often viewed their schooling as disconnected from their realities.
Teachers in culturally responsive classrooms also noticed better retention and more authentic dialogue among students.
However, such improvements were not always captured in formal assessments or reflected in institutional reviews of teaching quality.
Systemic Constraints and QA Limitations One of the clearest obstacles was the inflexibility of QA systems themselves.
Most QA instruments focused on measurable outcomes such as test scores, attendance rates, and textbook alignment, leaving little room for context-specific indicators.
Educators found that what counted as AuqualityAy in QA evaluations often excluded elements of Indigenous As a result, schools had to balance dual imperatives: meeting formal QA standards while staying true to local values.
This balancing act created tensions and sometimes led to symbolic inclusion of Indigenous contentAiwhere culture was acknowledged in name but not in substance.
Without QA reform, such practices risk being marginalized despite their transformative potential.
International Journal of Post Axial.
Vol.
3 No.
3 September 2.
161 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
Toward a More Inclusive QA Paradigm The study concludes that to achieve meaningful equity in multicultural classrooms.
QA systems must evolve to recognize diverse forms of knowledge and learning evidence.
This includes redefining quality to encompass cultural relevance, student identity affirmation, and community involvement.
A rigid, one-size-fits-all model cannot serve the educational needs of Indigenous learners in multicultural societies.
Some promising practices were already emerging.
Schools that worked closely with local cultural institutions, used flexible assessment strategies, and engaged families in learning evaluations provided a blueprint for culturally inclusive QA.
The next step is institutionalizing these innovations so that they are supported, not penalized, by QA systems.
Discussion (A)IICA The integration of Indigenous knowledge into classroom instruction presents a transformative opportunity for culturally inclusive education.
In the schools studied, the use of local stories, traditional ecological knowledge, and Indigenous philosophies enriched the curriculum and fostered deeper student engagement.
This finding aligns with the assertion by Gay .
that culturally responsive teaching empowers learners by making their culture central to the learning process.
Despite these successes, the current quality assurance (QA) frameworks often fail to capture such culturally rich practices.
Standardized QA tools emphasize quantifiable outcomes such as grades, attendance, and curriculum alignment, leaving little space for community-validated knowledge or alternative assessment practices.
As Lingard et al.
argue, such narrowly defined metrics can marginalize context-sensitive innovations that are vital in diverse educational settings.
The reliance on high-stakes assessment as a core QA indicator discourages teachers from experimenting with alternative assessment forms.
Many educators reported concern that practices such as oral storytelling or collaborative community projects might be deemed AuunofficialAy or Auunmeasurable.
Ay This dilemma echoes the critiques by Gipps .
, who noted that standardized assessments can undermine professional judgment and limit the scope of learning evidence considered legitimate.
Interestingly, schools that had the support of visionary leaders or culturally aware principals were better able to balance formal QA requirements with Indigenous pedagogical These schools cultivated an environment where flexibility and cultural identity were not seen as contradictions to quality but as complements.
This finding reinforces previous studies by Khalifa.
Gooden, and Davis .
, which emphasize the role of culturally responsive leadership in sustaining inclusive schooling.
Community engagement emerged as a key success factor in making Indigenous knowledge central to quality education.
When elders, parents, and local leaders co-designed learning experiences, students reported increased motivation and a sense of pride.
However.
QA mechanisms in most regions failed to formally include community evaluations or cultural As noted by Smith .
, decolonizing education involves not only pedagogy but also the structures of evaluation and accountability.
Teachers demonstrated significant agency in innovating within their classrooms, often at personal or professional risk.
Many adapted lesson plans and assessments to better reflect local values and student experiences.
These actions mirror FreireAos .
emphasis on the teacher as a transformative intellectual rather than a passive implementer of external Yet, the degree to which teachers could exercise this agency was highly dependent on institutional culture and policy flexibility.
In rigid bureaucratic settings, innovation was International Journal of Post Axial.
Vol.
3 No.
3 September 2.
162 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
In more progressive or autonomous schools, however.
Indigenous pedagogies This dynamic reflects what Fullan .
describes as the Auimplementation dipAy where new ideas struggle to take root unless supported by aligned structures and leadership.
Student responses in this study further validate the importance of culturally aligned Learners who were exposed to content that mirrored their daily lives and identities displayed increased confidence and participation.
This finding supports the theory of culturally sustaining pedagogy proposed by Paris and Alim .
, which calls for education that actively sustains cultural pluralism rather than merely acknowledging diversity.
However, there remains a pressing need to bridge the gap between innovative practices at the classroom level and institutional validation through QA mechanisms.
Without this alignment, culturally responsive approaches risk being sidelined.
As pointed out by Luke.
Woods, and Weir .
, quality assurance must evolve to encompass equity, relevance, and inclusivenessAinot just performance metrics.
One practical implication is the need to revise QA rubrics and inspection protocols to recognize culturally responsive teaching strategies.
Including indicators such as community participation, use of Indigenous languages, and student voice in evaluations would be a critical step forward.
Such reforms would echo the inclusive assessment principles recommended by UNESCO .
, which advocate for the recognition of local knowledge and values in global education systems.
Furthermore, teacher professional development must include training on both Indigenous knowledge systems and culturally responsive QA frameworks.
Teachers cannot implement what they have not been exposed to.
As Nieto .
emphasizes, equity in education is not simply a matter of access but of meaningful content and representation.
In conclusion, the study suggests that the future of quality education in multicultural classrooms depends on reconciling global standards with local wisdom.
An equitable QA system must be flexible, inclusive, and responsive to the cultural realities of its learners.
This requires structural reform, pedagogical innovation, and sustained collaboration between schools, communities, and policymakers.
Conclusion (A)IA The findings of this study reveal that the practice of physical punishment in Islamic educational settings in Indonesia and Malaysia remains influenced by a complex interaction between religious texts, cultural traditions, institutional policies, and teacher perceptions.
Although both countries share common Islamic foundations, the interpretation and application of disciplinary approaches differ significantly, shaped by local values and the degree of policy enforcement.
This highlights the importance of contextualizing educational reform within specific sociocultural environments to ensure both relevance and effectiveness.
Despite the increasing awareness among educators about the importance of compassionate, non-violent educational practices in line with the Islamic spirit of rahmah .
, remnants of physical punishment continue to persist, particularly in IndonesiaAos pesantren system.
In contrast.
Malaysia has shown more systematic efforts to eliminate corporal punishment from its formal educational institutions.
However, both systems still face implementation gaps, especially where institutional autonomy and traditional authority structures prevail.
Stakeholder perspectivesAiincluding those of students, teachers, parents, and community leadersAisuggest that the shift toward more humanistic and culturally sensitive pedagogy is both necessary and increasingly supported.
Students respond more positively to inclusive and empathetic disciplinary approaches, which foster intrinsic motivation and moral responsibility.
Teachers who receive adequate training in Islamic pedagogical International Journal of Post Axial.
Vol.
3 No.
3 September 2.
163 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
philosophy are better equipped to implement these alternatives, but structural support is still needed to make such approaches widespread and sustainable.
In conclusion, transforming disciplinary paradigms within Islamic education requires a collaborative, multi-level effort involving religious scholars, policymakers, school administrators, and families.
A re-examination of religious texts with contemporary child rights perspectives, integrated with culturally aware teacher training and robust policy enforcement, can pave the way for a more holistic, ethical, and effective Islamic education systemAione that upholds both the dignity of the learner and the moral ideals of the tradition.
Bibliography (A)IA Battiste.
Decolonizing education: Nourishing the learning spirit.
Purich Publishing.
Bowen.
Document analysis as a qualitative research method.
Qualitative Research Journal, 9.
, 27Ae40.
Braun.
, & Clarke.
Using thematic analysis in psychology.
Qualitative Research in Psychology, 3.
, 77Ae101.
Chilisa.
Indigenous research methodologies.
Sage Publications.
Creswell.
Research design: Qualitative, quantitative, and mixed methods approaches .
th Sage Publications.
Fitrianto.
AIEOO I EEI EOIO EIA: KUIS AIAO EO EIEA AO EE EO EE eO EIOA 2018 A( uEEIO EEIO EIOADoctoral dissertation.
University of Darussalam Gonto.
Fitrianto.
Critical Reasoning Skills: Designing an Education Curriculum Relevant to Social and Economic Needs.
International Journal of Post Axial: Futuristic Teaching and Learning, 245258.
Fitrianto.
Innovation and Technology in Arabic Language Learning in Indonesia: Trends and Implications.
International Journal of Post Axial: Futuristic Teaching and Learning, 134-150.
Fitrianto.
Strategi Guru Pai Dalam Mengatasi Kesulitan Belajar Pada Mata Pelajaran Hadis Kelas 8 MTS Ibadurrahman Subaim.
IJER: Indonesian Journal of Educational Research, 356363.
Fitrianto.
, & Abdillah.
MODEL PEMBELAJARAN PROGAM PEMANTAPAN
BAHASA ARAB DAN SHAHSIAH (KEMBARA) KE 4 MAHASISWA KOLEJ UNIVERSITI
ISLAM ANTAR BANGSA SELANGOR (KUIS) TAHUN 2018.
University of Darussalam Gontor 15-16 September 2018, 121.
Fitrianto.
, & Hamid.
Morphosemantic Changes in the Arabic Language in the Social Media Era: A Study of Neologisms and Their Impact on Youth Communication/ AEO EIOAOOIIO AOA A OE EIOO EOOI OON EO OAE EA:AEE EO AO A OE EOAE EIOA.
IJAS:
International Journal of Arabic Studies, 1.
Septembe.
, 25-39.
Fitrianto.
, & Saif.
The role of virtual reality in enhancing Experiential Learning: a comparative study of traditional and immersive learning environments.
International Journal of Post Axial: Futuristic Teaching and Learning, 97-110.
Fitrianto.
Hamid.
, & Mulalic.
The effectiveness of the learning strategy" think, talk, write" and snowball for improving learning achievement in lessons insya'at Islamic Boarding School Arisalah.
International Journal of Post Axial: Futuristic Teaching and Learning, 13-22.
Fitrianto.
Setyawan.
, & Saleh.
Utilizing Artificial Intelligence for Personalized Arabic Language Learning Plans.
International Journal of Post Axial: Futuristic Teaching and Learning, 30-40.
Freire.
Pedagogy of the Oppressed.
New York: Continuum.
Fricker.
Epistemic injustice: Power and the ethics of knowing.
Oxford University Press.
Fullan.
The New Meaning of Educational Change.
Teachers College Press.
Gay.
Culturally responsive teaching: Theory, research, and practice .
nd ed.
Teachers College Press.
International Journal of Post Axial.
Vol.
3 No.
3 September 2.
164 Integrating Indigenous Knowledge into Quality AssuranceA Lune Mille, et.
Gay.
Culturally Responsive Teaching: Theory.
Research, and Practice .
nd ed.
Teachers College Press.
Gipps.
Socio-cultural aspects of assessment.
Review of Research in Education, 24.
, 355Ae Khalifa.
Gooden.
, & Davis.
Culturally responsive school leadership: A synthesis of the literature.
Review of Educational Research, 86.
, 1272Ae1311.
Kovach.
Indigenous methodologies: Characteristics, conversations, and contexts.
University of Toronto Press.
Krueger.
, & Casey.
Focus groups: A practical guide for applied research .
th ed.
Sage Publications.
Lingard.
Creagh.
, & Vass.
Equity and education policy in Australia.
Discourse: Studies in the Cultural Politics of Education, 33.
, 213Ae230.
Lingard.
Sellar.
, & Savage.
Reforming teacher education: The complexity of aligning standards and curriculum in policy.
Journal of Education Policy, 28.
, 711Ae730.
Luke.
Woods.
, & Weir.
Curriculum.
Syllabus Design and Equity: A Primer and Model.
Routledge.
McKinley.
, & Smith.
Towards self-determination in Indigenous education research: An agenda for New Zealand.
Higher Education Research & Development, 38.
, 305Ae318.
Merriam.
Qualitative research: A guide to design and implementation.
Jossey-Bass.
Nieto.
The Light in Their Eyes: Creating Multicultural Learning Communities.
Teachers College Press.
Paris.
, & Alim.
Culturally sustaining pedagogies: Teaching and learning for justice in a changing world.
Teachers College Press.
Paris.
, & Alim.
Culturally Sustaining Pedagogies: Teaching and Learning for Justice in a Changing World.
Teachers College Press.
Patton.
Qualitative research and evaluation methods .
rd ed.
Sage Publications.
Sleeter.
Confronting the marginalization of culturally responsive pedagogy.
Urban Education, 47.
, 562Ae584.
Smith.
Decolonizing methodologies: Research and indigenous peoples .
nd ed.
Zed Books.
Smith.
Decolonizing Methodologies: Research and Indigenous Peoples .
nd ed.
Zed Books.
Stake.
The art of case study research.
Sage Publications.
Stake.
The art of case study research.
Sage.
Tikly.
Towards a framework for researching the quality of education in lowAaincome Comparative Education, 47.
, 1Ae23.
UNESCO.
A Guide for Ensuring Inclusion and Equity in Education.
Paris: UNESCO.
International Journal of Post Axial.
Vol.
3 No.
3 September 2.