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1. The authors are all involved in educational systems in United States. Our discussions of
feminism and diversity primarily reflect the situations and research of feminist and
multicultural pedagogies in the United States. In light of these limitations, we ask list
members to share information on diversity and feminism as promoted and/or practiced in
their countries.

2. It is extremely difficult to write on issues of gender and diversity without some

generalizations. One of the tenets of multicultural education, however, is the matter of not
identifying an issue as one group's "deficit" based on another's cultural frame of reference.

3. Some feminists include discussions of racism, classism, sexism, ableism, heterosexism,

and ageism. Multicultural education tends to focus primarily on race and class issues. In a
short discussion paper, we are unable to adequately address all issues pertinent to feminism,
multiculturalism, and diversity; therefore, we had to make some choices. For this discussion
paper, we focus primarily on race and gender, but do not diminish needs to focus on other
social justice issues. For excellent discussions of curriculum designs to address racism,
sexism, heterosexism, antisemitism, ableism, and classism, refer to the text, u




 
  (Adams, Bell & Griffin, 1997).

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Feminist pedagogy and multicultural education explicate the need for social changeDa quest
for social change beyond political correctness (PC), beyond "tolerance," beyond cultural
sensitivity workshops. In critical feminist and multicultural educational settings, the focus is
on the learning of subordinated, or marginalized, groups of students. Worldviews,
educational goals, curriculum, learning styles, and instructional methods are all areas of
investigation. Asante (1991) writes, "When it comes to educating African American children,
the American educational system does not need a tune-up, it needs an overhaul" (p. 179). For
educational/instructional technologists, knowledge of feminist and multicultural education
approaches can provide new frameworks for theory construction and practice.

 
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To group those who seek access and/or revision of systems under the umbrella term    
overlooks important distinctions among the various feminist theories. "Just as there is no 
woman's experience, there is no  feminist research method or perspective" (Joyappa &
Martin, 1996, p. 6). One's feminist stance emerges from their unique interactions with their
world and changes the way one looks at and interacts with the world, research topics and
subjects, instruction, and technology. We summarize a few of the more traditional feminist
theories (liberal, radical, socialist, and Marxist feminisms) and a few of the newer feminist
theories that have emerged from critiques of traditional feminist theories. Black feminist
thought, womanism, Chicana feminism, Asian feminism, and others argue that racial and
class issues must also be at the center, along with gender issues.

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In general, 

 feminists argue for access to current educational structures, whereas


 feminists argue that men dominate women through violence, the educational system
is flawed, and entirely new systems are needed. Radical feminists usually work from a basis
of studying violence as a means of oppression and control. In media studies and IT, they
might analyze the violence in movies, software, video games, and so forth.



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   theory has been used to designate any feminist theory that offers a
structural critique of capitalism. (e.g., Carol Anne Stabile, 1992).  
  and 

 
feminists argue that educational systems operate on a competitive/capitalistic basis which
marginalizes some groups of people, especially the economic lower-class and minorities, and
often silences women. It is from the Socialist-feminist arena that the discourse sometimes
known as "artifactualism" has emerged. Donna Haraway offers a socialist feminist critique of
postmodernist capitalism that emphasizes the future social and imaginative impact of
information theory and modern biology. Rather than espousing a "pronature" stance, as
    does, Alaimo (1994) tells us that "Haraway's theories of 'artifactualism' and the
cyborg 

 the divisions between nature and culture and even nature and technology,
thus radically destabilizing the entire concept of 'nature'." Artifactualism engages nature as a
construct, not something existing "out there" in some pure form. Ian Barns (1991) describes
Haraway's underlying metaphor of the cyborg as

--a human identity reconstructed in terms of converging communications

technologies and biotechnologies--captures powerfully the 'feel' of a culture of
post-modernity, in which the hitherto sacred boundaries between human,
animal and machine are dissolved and for which the 'grand narratives' of
western humanism become increasingly meaningless.

The   
  and   


   positions attempt to speak for all women and
systems of oppressions, but various groups are articulating their unique feminist positions in
relation to specific and individual oppressions, obstacles and daily experiences. Gore (1993)
proposes that   


  feminist theory recognizes individualism and fosters
"phenomenological, personal accounts of multiplicity and contradiction" (p. 49).

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    and ‰ 
  are newly elaborated theories that indicate we cannot
"add up" oppressions, but should consider overarching systems of oppression. Brewer (1992)
writes that the common tendency to add oppressions is not appropriate in feminist
approaches: An "additive model. . .adding race + class + gender is not a satisfactory
analytical tool" (p. 68). Patricia Hill Collins (1997) notes that the "term 'black feminism'
disrupts the racism inherent in presenting feminism as a for-whites-only ideology and
political movement. Inserting the adjective 'black' challenges the assumed whiteness of
feminism and disrupts the false universal of this term for both white and black women" (p.
13).

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  ,  
  , and  

   are feminist approaches
expressed by Chicanas. Delgado Bernal (1998) notes that "'Chicana' is a cultural and political
identity composed of multiple layers and is often an identity of resistance that we consciously
adopt later in life." Fuentes (1998) uses the terms Mexican American, Chicano(a), and
Hispanic interchangeably in her work, and indicates that "all are intended to provide a
descriptive identification applying to Americans of Mexican descent" (p. 6). Fuentes'
dissertation focused on the unique social location of Tejana women, "American women of
Mexican descent born or raised in the State of Texas and not those originally from Mexico"
(p. 6). Delgado Bernal (1998) draws on "Black, Native American, and Chicana feminists in
an attempt to articulate a Chicana feminist epistemology in educational research that reflects
my history and that of the women I write about, a unique history that arises from the social,
political, and cultural conditions of Chicanas." The implications of the emerging Chicana
feminist epistemology are extensive for curriculum and instruction. Delgado Bernal writes,
"Epistemological concerns in schools are inseparable from cultural hegemonic domination in
educational research. . . In education, what is taught, how it is taught, who is taught, and
whose fault it is when what is taught is not learned are often manifestations of what is
considered the legitimate body of knowledge. For Chicanas, this is not merely an
epistemological issue, but one of power, ethics, politics, and survival."

 
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Critical feminist educational theorists promote arguments that the educational structures are
flawed in their overemphasis on 

as the highest value and the competition to attain it
(de Vaney, 1998). It is contended that the emphasis on 
 (quality according to Euro-
centric standards), in our current century has served to marginalize groups of students,
especially women, minorities, and lower-income persons (Hart, 1992). Hart argues for a
redesign of the American hierarchy of values. Rather than maintain 

at the top of a
hierarchy, she argues for the equal valuing of knowledge, human intelligence, critical
thinking, and creativity. In a criticism of technology, Hart indicates that the handling of
knowledge in the workplace leads to control and further marginalization for certain groups
whose work has become low-skilled and poorly paid.

Feminist pedagogies have developed in response to feminist claims that classrooms are
patriarchal, competitive, and hierarchical. Feminist educators emphasize that education
should foster social activities that integrate cooperative learning projects, rather than
individual activities that foster competition and division in the classroom. Nicholson, Gelpi,
and Young (1998) performed an ethnographic inquiry with first-graders to identify
collaborative activities surrounding composing on the computer. In this study, they used the
popular software   to compose stories, paint, and draw. They identified a demonstrated
inclination for more collaborative activity among female student groups and more
competitive activity among male groups and mixed-gender groups. In her qualitative research
of girls' interactions with computers, Hanor (1998) provides further evidence for a female
preference for collaborative activities while using the computers.
Huff and Cooper (1987) addressed instructional design issues when they asked educators to
design a software program "to teach 7th grade pupils to use commas correctly. Some were
asked to design a program for 7th grade 
 , others to design a program for 7th grade   ,
and others to design a program for 7th grade   " [italics added] (p. 522). When the
educators were assigned to write for   , they wrote programs more similar to the
programs that were written for   . Huff and Cooper summarize that, "student programs are
the most game-like, boy programs are in the middle, and girls programs are on the 'learning
tool' side of the function" (p. 529). They express concern that the educators "may have been
simply using 'male' as the default value of 'student'" (p. 529).

What types of software are designed for CAI support, for example, in colleges and corporate
training centers when the designer knows the audience as   or 


or in distance
education when the designer knows the audience again as   or perhaps as
 !
While gender was the central variable in the above studies, how might the designs vary when
considering race and class? In her application of Noddings' work of a feminist caring ethic to
instructional design, Damarin (1994) suggests that when we do not care for those we do not
know, especially in multicultural classrooms, educational technologists and instructional
designers may offer caring instruction to only those learners who are known.

Suzanne Damarin (1998) writes about the problems and issues in developing electronic
classrooms and offers conflicting views of decisions to include technology in classrooms. She
reviews two competing visions of technology in schools: firstly, as a tool to "construct both
products and knowledge" or secondly, as a way to individualize instruction that results in
tutorial systems that are often "meaningless, boring, and controlling" (p. 13). Lower income
schools usually end up with the latter. She writes of students marginalized by race, ethnicity,
and poverty and analyzes the political importance of student access to quality technological
opportunities.

Damarin (1991) provides guidelines for developing educational software from a feminist
standpoint. Her work specifically incorporates a feminist analysis of software design in the
science and mathematics instruction. She writes, "The 'shoot-em-up games' of the video
arcade have been adopted and adapted for the purposes of drill and practice on disconnected
and decontextualized bits of knowledge" (p. 115). She develops principles for instructional
materials that incorporate feminist values in science instruction; some of these values are
compassion and empathy, sense of reverence for life, harmony with "nature," a holistic view,
and gender as an important variable (p. 113).

 
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Van Zoonen (1992) points out that in a society where femininity in women is highly valued,
it can be considered a rational and positive choice, rather than a sign of backwardness, for a
woman to reject (computer) technology.     is predominantly    ,
rejecting the modern (and postmodern) in favor of a temporally distant and holistic "natural"
world, a "source of abundance and a model for communal living" linked to the female
capacity for creation and nourishment of life (Stabile, 1992).

The technological determinism of the seventies began to give way to postmodern theories in
the eighties characterized by a systemic model, the cybernetics systems theory. Donna
Haraway (1989) describes it as the "informatics of domination", or "a social reality in which
the cultural dominance of capital is globalized and intensified through the appropriation of
new communication technologies and  technologies" (Barns, 1991).

 
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Donna Haraway hoped to illustrate through her r


  (1989a) that humanity has
already evolved into creatures both human and technological (i.e., cyborgs) and that this can
be a natural and positive path to take. Barns (1991) interprets this as a fundamental
transmutation in human identity currently taking place: from stable, integrated, historically
grounded "Western self" to that of the cyborg, which Haraway calls "a kind of dissembled
and re-assembled post-modern collective and personal self." Artifactualism embraces rather
than resists the emergence of a cyborg culture; Haraway advises women to exploit its
subversive possibilities. The r

  "was written to find political direction in the
1980s in the face of the odd techno-organic, humanoid hybrids 'we' seemed to have become
worldwide" (Haraway, 1991). Haraway writes, "If feminists and allied cultural radicals are to
have any chance to set the terms for the politics of technoscience, I believe we must
transform the despised metaphors of both organic and technological vision to foreground
specific positioning, multiple mediation, partial perspective, and therefore a possible allegory
for antiracist feminist scientific and political knowledge" (1991).

In an interview with Haraway, Andrew Ross notes that Haraway's position can be described
as a philosophy of partialism, "a postmodern approach which stands in opposition to the New
Age Holism which promises completion and transcendence" (Penley & Ross, 1991). Penley
states that one of Haraway's aims is to help women overcome their culturally induced
technophobia by "getting readers excited about specific areas of science that have heavily
involved women, like primatology; by frequently citing utopian science fiction narratives by
women like Joanna Russ and Octavia Butler that offer empowering visions of a new relation
to gender, race, nature, and technology; and by imaginatively demonstrating, in the Cyborg
Manifesto, that we are already cyborgs..." (Penley, 1991)


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Stabile (1992) writes that "the technophobic approach so dear to many cultural feminists thus
proposes that a rejection of technology is commensurate with a rejection of patriarchy and
that this strategy represents humankind's (or sometimes exclusively womankind's) sole
chance for survival." Because the   

of many postmodern theorists (e.g.,
Baudrillard, Lyotard, Deleuze, Guattari, Ian Chambers) seems blind to the elitist outcomes of
the transformations they endorsed, Stabile and many other feminists do not appear to embrace
this shift wholeheartedly.

Stacy Alaimo (1994) has attempted to "map out a feminist ecological position within and
between the cyborg and ecofeminist poles." She derived a stance from cultural studies that
emphasizes intervention and poststructuralist, post-Marxist theories: "On the one hand,
Mother Earth and ecofeminist glorifications of nature play into the pockets of patriarchal
capitalism; on the other hand, cyborgs forsake alliances between women and nature and may
bolster a destructive technophilia." Alaimo indicates that, "articulating women and nature as
agents in a mutual struggle, however, could strengthen environmental feminism's political
impetus while opposing the appropriation of nature as passive resource." "In the spirit of
encouraging futures other than those currently being sold to us," Stabile attempts to point out
the limitations of technophobia (as found in ecofeminism) and technomania (as found in
artifactualism) in the production of "adequate strategies for theorizing the grid, sprawl,
hyperspace, or cyberspace known as postmodernity" on terrains ranging from feminist
literary criticism to popular culture. She notes that several feminists (Evelyn Fox Keller,
Sandra Hardy [sic, Harding], Helen Longino) have encouraged a more productive peace with
technoscience, or a reconciliation; at the same time, they steadfastly hold forth historical
lessons of how technology has been used to oppress those who do not possess it or have
access to it. This constitutes an uneasy and wary alliance, constantly subject to examination
and reevaluation. Unconditional peace risks losing sight of technology's characteristic
proclivity toward abuse, leaving conditions ripe for repression (unintentional or otherwise) to
reseed itself.

  
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Worldviews are an important part of understanding multicultural education. For illustration of

the necessity to understand the impact of worldviews on education, we present an Afrocentric
worldview. Schiele (1994) indicates that an "Afrocentric model views the structure of reality
from a perspective of interdependency" (p. 152). The epistemological point of view focuses
on an "affective way of obtaining knowledge" whereas the axiological attribute is primarily
"the value of interpersonal relationships" (p. 153). Neville and Cha-Jua (1998) describe eight
components of a pedagogical model,  
, a pedagogy for Black Studies. Their model
calls for an educator to understand his/her teaching philosophy, learning styles, and various
methods of instruction. They describe instructional methods that are focused on an
"interactive style derived from the Black cultural traditions and modeled after African
(American) communication styles" (p. 451).

"We are always on shaky ground when considering cultural differences. It is vital to examine
how culture may influence learning and achievement in school, but the danger lies in
overgeneralizing its effects" (Nieto, 2000, p. 140). To illustrate the "shaky ground," we
discuss one attribute of learning styles, the characteristics of      (more recently,
this is referred to as field sensitivity) and      . Bennett (1995) indicates that
learners with a more      style tend to have a more global view, are more sensitive
with "highly developed social skills," and are extrinsically motivated. "    
learners may be better able to perceive discrete parts, are more individualistic, and are more
intrinsically motivated. Shade (1997) summarizes that African-Americans tend to be more
field dependent whereas Euro-centric students tend to be more field independent. Bennett
(1995) also indicates that "Mexican Americans tend to be relatively field dependent or global
in orientation" (p. 168).

Field dependent learners tend to favor a "spectator approach" to learning and field
independent learners tend to favor "inquiry" approaches (Bennett, 1995). Is it possible that a
particular theory of instruction, such as Reigeluth's Elaboration Theory, is appropriate for
designing instruction for some minority groups that have a more field dependent learning
style? If some African-Americans tend to be more social and relational in learning styles
(field dependent), they may learn more productively with interactive, collaborative situations,
but not be as successful with inquiry/Socratic learning situations and with competitive
educational methods. Euro-centric students may learn more successfully in inquiry learning
situations and individual-based situations, but have more difficulty with collaborative
situations.
In her case study of computer use, Chisholm (1996) discusses problems of computer access,
but goes beyond that to note learning style differences among a culturally diverse group of
young students. Chisholm identified the following cultural themes that emerged in the use of
computers:

The students whose cultures value cooperation and interdependence, such as

the Mexican-Americans and the African-Americans, could work and share
with others. Those whose cultures value independence and self-reliance, such
as the white culture, could work alone. Whereas those whose native culture
tends to look at the world holistically, such as the Mexican-Americans, could
explore and learn through play, those from cultures valuing analytic thinking
could learn in a step-by-step deductive fashion (p. 171).

These propositions are not intended to highlight cultural "deficiencies," but to highlight
strengths. We are familiar with the literature that indicates the importance of using a variety
of learning styles and teaching styles. The argument, however, is that education in the United
States has tended to focus on learning styles for the Euro-centric studentsDcompetitive,
inquiry-driven, and independent work. A vital cautionD where we are standing on shaky
groundDis in the "misapplication of learning style theories" (Nieto, 2000, p. 143). Nieto
summarizes studies in which teachers made incorrect assumptions. For example, in one
study, Flora Ida Ortiz indicated that teachers assumed Hispanic students would not want to
assume leadership roles in the class activities; thus teachers did not provide the Hispanic
students with opportunities they provided to non-Hispanic students. Nieto indicates there is
particular promise with Howard Gardner's multiple intelligence theory "in challenging
current assessment practices that focus almost exclusively on logical-mathematical and
linguistic intelligence" (p. 144).



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When Educational Technologists draw on literature and research from the field of
psychology, more attention should be given to the unique aspects of psychological
approaches such as Black Psychology (Jones, 1991) and the emerging Chicana Psychology
(Flores-Ortiz, 1998). Akbar (1991) writes of the importance of considering Black
psychological approaches:

The characteristics of white supremacy, individualism, competitiveness,

authoritarianism, sexism and materialism characterize the traditional Western
models for research. Therefore, any research which operates from this
paradigmatic position utilizing models of Western science would observe the
African American community from this particular point of reference. Non-
whiteness, communalism, cooperation, femininity would all be in someway
viewed as deviant or at best, non-normative (p. 714).

  
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Based on an extensive review of multicultural and diversity literature, Sleeter and Grant
(1999) propose that there are five general approaches to multicultural education. Below is a
general summary of their approaches.
 1.c The goal of the first approach,c
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 ,cis to assimilate marginalized students into the dominant/traditional culture.
Curriculum and instruction focus on "teaching strategies that remediate deficiencies
or build bridges between the student and the school" (Sleeter & Grant, p. 37); thus
marginalized/subordinated students are often playing "catch up" to norms that are
usually based on the Anglo-American male. Spring (1997) writes of the historical
"deculturalization" of assimilation models.
2.c The å
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approach promotes positive feelings to "reduce stereotyping,
thus promoting unity and tolerance in a society composed of different people" (Sleeter
& Grant, p. 76). Tolerance is exemplified in the cultural sensitivity workshops in
workplaces. Cooperative learning techniques are promoted as instructional strategies,
but the curriculum does not significantly change. One of the outcomes of this
approach is that teachers unfortunately treat only the   of inequalities: "the
name calling, stereotyping, and prejudice" (Sleeter & Grant, p. 103).
3.c In the   )*(c
approach the educator/teacher focuses on empowering a
specific group. This is illustrated in programs such as women studies, gay and lesbian
studies, or ethnic studies (including African-American studies/Black Studies,
American Indians, Hispanic/Latinos, Asian Americans). Advocates of this approach
argue that curriculum is not neutral, but reflects and reinforces the values of the
dominant group. They seek to relieve oppression through "accurate" education of
history and knowledge of current oppressions. Instructional strategies include
culturally relevant teaching (Ladson-Billings, 1994) and feminist pedagogy. Single-
Group Studies are often seen as an add-on approach to the regular curriculum which
remains focussed on the dominant group, usually male, Euro-American.
4.c   
c
 tends to focus on race and gender, rejects assimilation, and
promotes cultural pluralism. This approach focuses less on social class, disability, or
gay and lesbian issues. Instructional strategies include building on learner curiosity,
individual learning styles, learners conceptual schemes (as expressed by Ausubel),
and cooperative learning.
5.c 
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cis an approach that
also promotes cultural pluralismDalong with democratic ideals to reconstruct society
for equality. Social action is an integral component of education; the ideas of Freire,
Shor, Giroux, and Dewey are central. As often discussed by Freire and Shor, the
"students become subjects rather than objects in the classroom" and learn to "direct
their own learning and to do so responsibly, rather than always being directed by
someone else" (Sleeter & Grant, p. 201). This approach rejects the "banking"
approach to education (students are not objects for the teacher to simply "deposit"
information) and fosters a critical dialogue approach for social change.

Ramon Flecha (1999) explains changes over the past few decades that have transformed
Europe from a continent of emigration to one of increasing immigration. He details the
struggles of subordinated groups in Europe, particularly Spain, and contrasts Modern Racism
to Postmodern Racism. While the inequalities of Modern Racism are "generated primarily by
ethnocentric beliefs" and Western universalism (p. 151), Postmodern Racism argues against
inequalities and for "difference" or cultural relativism (Lyotard, Foucault, Derrida). Flecha
indicates, though, the denial in a postmodern racist perspective of "the possibilities of
dialogue between different cultures in order to establish common rules for living together in
the same territories" (p. 159). He describes that "Difference does not mean equal" is the
foundation of a postmodern racist perspective (p. 159).
Flecha locates the most promising conditions for a non-racist, multicultural education in the
Critical Dialogic approach (Freire, Habermas) that "emphasizes the need for equal rights
among ethnicities as well as among diverse social sectors and people. . .difference is simply
part of equalityDthe equal right of everybody to live differently" (p. 164). Further, this
approach seeks to create "conditions for people from different cultures and ethnicities to live
together" and to "extend and radicalize democracy" (p. 167). The Critical Dialogic approach
is similar to Sleeter and Grant's fifth approach, Education that is Multicultural and Social
Reconstructionist. Mechthild Hart (1992) also eloquently advocates the dialogue approach
proposed by Habermas.


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Vasquez and Wainstein (1990) claim there is relatively little literature for college faculty that
provides "practical strategies for instructing minority students. . .Many minority students fail
in school not because they are culturally different but because faculty members are
unprepared to recognize their cultural distinctiveness as strengths" (p. 608). Bartolome (1994)
writes that her graduate students seem to have a "methods fetish" as they "imbue the 'new'
methods with almost magical properties that render them, in and of themselves, capable of
improving students' academic standing" (p. 176). In citing critical theorists such as Giroux,
Freire, and Anyon, she explains the need for humanizing pedagogy to "create learning
environments informed by action and reflection" (p. 177). Bartolome proposes two promising
instructional models that enable subordinated "students to   
 #   # 
  " (p. 177):

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  "attributes the academic difficulties of students from
subordinated groups to cultural incongruence or discontinuities between the learning,
language use, and behavioral practices found in the home and those expected by the
schools" (p. 183). Teachers must "learn to listen, learn from, and mentor their
students" (p. 189). One illustration of cultural incongruence that teachers must
confront is providing explicit directions to students. Euro-centric teachers sometimes
provide orders in an indirect, question format. In African-American homes, however,
a more direct approach is often used. An African-American student may perceive a
direction that is formatted as a question to actually be a question, not a request for
action. Refer to Delpit's (1988) work for an excellent illustration.
`c 

 u
 "refers to an instructional model that explicitly teaches students
learning strategies that enable them consciously to monitor their own learning. .
.through the development of reflective cognitive monitoring and metacognitive skills"
(p. 186). Frames and graphic organizers are examples of learning strategies.

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Cooperative Learning is an essential method in designing multicultural education. This is not

group work in which the teacher simply arranges students in a group, provides a topic, and
issues the direction to "discuss." Johnson and Johnson (1994) define cooperative learning as
"the instructional use of small groups so that students work together to maximize their own
and each other's learning" (p. 61). They indicate that cooperative learning is much more than
discussing, helping, and sharing. The five elements essential to cooperative learning are:

`c  
    . Group members fulfill roles (reader, checker, encourager)
and must reach consensus.
 `c "
  
 
  

 . Students discuss, teach, and explain to each other
in promotive ways that "assist, encourage, and support each other's efforts to learn"
(p. 64).
`c ‘

 
. Students are assessed individually. This ensures that each
person is doing their "fair share of the work" (p. 71).
`c  
  . Students also must learn social skills necessary to work with others:
"leadership, decision-making, trust-building, communication, and conflict-
management skills" (p. 64).
`c Ñ
 
  
    . The group discusses their progress and provides
feedback as to what each person contributed and where each person can improve.
Smith (1982) refers to this as a "diagnostic attitude toward processes" (p. 107).

Sleeter and Grant (1999) highlight models of cooperative learning such as the group
investigation model, the jigsaw model, and the team games model. Crook (1994) and
Gonzalez-Edfelt (1994) discuss how to foster collaborative learning for students while using
computers.

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A conclusion to this paper at this point would be artificial. Based on the fluidity of the issues
surrounding diversity and feminism, discussions of diversity and feminism in IT are complex,
political, unsettling, and reflective. Issues of diversity, feminism, and multicultural education
within ET/IT are rarely discussed in detail. Some may view the issues as related more to
curriculum design than instruction. Others may welcome some of the ideas to prepare an
instructional context for diverse education. Some feminist theories and multicultural
education approaches challenge the notion that education has ever been, is now, or ever can
beD neutral.

At this point, we invite the members of the ITFORUM listserv to consider the diversity of
their teaching/instruction, instructional design, software, training programs, or materials. As
you consider these ideas, we suggest a unique collaboration among the listserv members to
develop a list of strategies for incorporating feminism and/or multicultural pedagogies into
the theories and practices of ET/IT. We envision a list that will inform current and future
Instructional Designers (graduate students, K-12 teachers, higher education
instructors/professors, software designers/developers, etc.). We invite postings regarding
possible strategies and at the end of the discussion week, we will summarize the list of
suggested strategies as the "ITFORUM Strategies for Diversity and Multicultural Education."

# 
c

Adams, M., Bell, L. A., & Griffin, P. (1997). u




 
#  . New
York: Routledge.

Akbar, N. (1991). Paradigms of African American research. In R. L. Jones, (Ed.). £


    (3rd ed.) (pp. 709-726). Berkeley: Cobb & Henry Publishers.

Alaimo, S. (1994). Cyborg and ecofeminist interventions: Challenges for an environmental

feminism. "   $% 133-152.
Asante, M. K. (1991). The Afrocentric idea in education.  

 & 

 '%(2),
170-180.

Barns, I. (1991). Post-Fordist people? Cultural meanings of new technoeconomic systems.

"
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