Sarah waited while sitting near the window with her legs pulled toward her chest. The church bell rang in the distance, and the sky outside was growing darker. That morning, her mother had departed wearing a scarf over her head and carrying a basket.

“If I’m not back before night,” her mom whispered, “take the small bag under the bed and wait for Marie.”

That was her only response.

There was silence in the streets as the sun went down. Sarah stood up and took out the small cloth bag from beneath the bed. It had a small loaf of bread, some cents, and a folded piece of paper with the name “Claire” written on it that she didn’t recognize.

There was a gentle knock on the door.

It was the bread vendor down the street, Marie. She mustered a grin despite her anxious face.

“Come, little one. We have to go now.”

They only moved at night as they made their way through side streets and alleys. Sarah’s hand remained in Marie’s hand. They stayed in basements, barns, and even a church cellar at one point.

Sarah was given warm soup by an elderly man at one stop. A little girl once surrendered her shoes.

Their eyes all had the same silent expression. Kind yet exhausted. “Why are you helping me?” Sarah asked once.

Marie looked away. “Because someone helped me once. That’s all.”

They arrived at a little farm close to the woodland one evening. Pierre, a man, was standing there. He had potatoes and hay in a wooden wagon.

Under the hay, Sarah lay flat after climbing onto the cart. Pretending to be merely a traveler, Marie and Pierre sat up front.

Sarah held her breath as they went by the German checkpoint. Boots on gravel, she could hear the soldiers conversing. Pierre simply chuckled and waved when one of them yelled something.

The cart then continued to roll.

They stood near a row of trees that evening.

“Just past these woods is Switzerland,” Pierre said. “You’ll crawl under the fence. Someone will meet you.”

Marie knelt next to Sarah. “You’re brave. Braver than you think.”

Sarah remained silent. She was too afraid. She did, however, nod.

Her heart thumping, she dashed through the trees. There was moisture on the grass. Her nose stung from the cold air. She fell to her knees and crawled upon seeing the fence.

She was pulled up and held tightly by a woman wearing a coat on the opposite side.

“You made it,” she said.

At the end of the war, Sarah remained in Switzerland. She didn’t see her mother again. She had no idea what had happened to Pierre or Marie.

Despite growing up and moving far away, she lit a tiny candle on her windowsill on the same night each year.

For Marie. For Pierre. For those who offered assistance when it wasn’t required.

Following a soft negotiation of price with the rickshaw driver, I finally had initiated my way back home from the Time to Help foundation. Next to a quick introduction of our names, the driver asked me where I was from. I smiled at him. It was an easy-to-answer question for the majority of people, but not for me.

I was born in Russia, but my family left the country when I was only two; so I don’t remember much to feel part of it.

Perhaps I could say India, as I had lived my childhood within its peculiar, sweet but dirty, and adaptable environment. I saw clean walls filled with images of deities adjacent to walls filled with human excrement. I made friends who were Hindu, Christian, Muslim, or Jain. My friends taught me the language that is spoken by nearly 1/3 of the world. I also sang the national anthem with pride in every assembly. “Where there is love there is life,” says Mahatma Gandhi. The colors that covered everywhere in the “Holi” celebration were the clear message of love and joy lived by the people of India. I simply had been part of the “Bollywood” of the world. The Bollywood where I lived my childhood, gained my patience from its traffic, and celebrated diversity from its people and culture.

Yet, I could not ignore what was written in my passport and I could not ignore my parents, who raised me with the language and values of Turkey. The majority of the books I read when I was a child were in Turkish. I learned about Turkey by listening to Turkish songs, reading Turkish literature, and on top of all I spent a full month every year in Turkey, which gave me a chance to observe the country with first-hand experience. I have therefore socialized within a modified and extended family. Turkey was not a place where I felt at home to the fullest, however the importance of all these past experiences were revealed following the coup attempt of 2016 since which we no longer could visit what my father used to call our “place of rehabilitation.” Thus, my visits to Turkey temporarily ended.

For a moment, I looked at the driver as he was in the middle of a phone call. The loud African music playing behind me reminded me of the fact that I have been living here in Tanzania for 6 years now. As Turkey was waning from my annual calendar, I thought to myself, “Hakuna Matata.” Tanzania had been where I had built a character and made hundreds of friends in schools, orphanages, on streets, and with rickshaw drivers such as Emmanuel sitting in front of me. The smile on the faces of little orphans when I speak to them and play soccer with them has been part of my favorite experiences in life. The day I tried to dance like those children had placed me into the rhythm of their tradition and culture. I learned the true meaning of benevolence and gratitude as I observed the joyful moments of villagers approaching their water well when it was filled with a pure water supply, or orphans who untie their gift boxes in extreme excitement. I learned that true satisfaction was found through serving others. I learned that life could be sincerely enjoyed only when one would explore himself or herself. Life was, indeed, different in the eyes of each individual. I saw many of those vulnerable people becoming only “happier” than they used to be, while many people in wealth have lots to complain about. This relation had always enhanced my curiosity over psychology. I always felt that I had to understand myself, my existence, and my own sense of being before trying to benefit others. In Tanzania, I developed an ambition; an ambition of living, so that others may live.

I suddenly regained my consciousness as the driver threw a glance at me, still waiting for a response. I looked at him and answered “Natoka Tanzania siku hizi” (I am from Tanzania these days), and watched him, as he was laughing, in satisfaction of making someone happy at least for some part of his day.

In a globalized world, some regions – like Anatolia, which could be considered a bridge from east-to-west, past-to-future, and a melting pot for different cultures and religions – could pull from their centuries-long experience in child education to help others.
Ali Fethi Toprak

Child education or training is one of the biggest challenges parents face. During the child-raising process, every parent experiences some difficulties and needs help and guidance. Therefore, many parents naturally look for resources to educate themselves on how to better raise their children.

Pedagogy, defined as the art or science of teaching, offers different educational methods and models for children’s education. Some methods are so common that they are institutionalized. For example, there are about 4,000 certified Montessori schools in the United States, and about 7,000 worldwide. However, the necessity of a prepared environment and special Montessori teachers make this method available only to those who can afford it.

In addition to economic considerations, many pedagogical approaches in different countries have to balance cultural, religious, and regional considerations, so to better educate children. In a globalized world, some regions – like Anatolia, which could be considered a bridge from east-to-west, past-to-future, and a melting pot for different cultures and religions – could pull from their centuries-long experience in child education to help others.

Although most of the world only became interested in child education after the dawn of the twentieth century, there has been a long standing tradition of child education and training in Anatolia. Just as people specializing in child education today are called pedagogues, Anatolian professionals were called “mürebbî” and “murebbiye” during the Ottoman period. A mürebbî, or governess, provided great support in child training to parents, and when parents fell short or needed guidance in any respect, mürebbîs were in the immediate vicinity, available to help.

Fathers were also important figures in childhood education, and the Anatolian children were living as honorable members of society. Besides, Anatolia was an admired center for peace during this period. A Western observer, A. Ubicini (1818-1884, Lettres sur la Turquie – Letters on Turkey), made the following note in his diary on the role of the father; it is a great example of the father-model which today’s pedagogy is seeking:

“I don’t know of any other country where children live with so much love, care and compassion. Oddly enough, all this compassion and care is deepened in the fathers rather than mothers. It is really something to see that an Ottoman Turk holds his kid’s hand and walks with him on the road on Fridays (holiday in Ottoman times) or on another holiday. He keeps his steps as small as his child’s. When realizing that the child is tired, he puts him on his shoulders or let’s him sit by him while he rests in a coffee house, and he speaks to him with a great compassion and care.”

Understanding the roots of Anatolian pedagogy

There are studies to understand the basis of childhood education in the Anatolian model. Pedagogue Adem Güneş provides a systematic approach called “Anatolian Pedagogy.” According to his model, Anatolian Pedagogy aims to educate children in a way that is more compatible with the true human nature. It abstains from any behavior or stress that will disturb the nature of children. The nature of children is like that of plain paper. Since whatever is initially imprinted on it will remain for rest of its life, parents should aim to leave good images on this clean page.

In addition, according to Anatolian Pedagogy, a child should not be afraid to make mistakes, and parents, as much as possible, should not interfere with issues arising from childhood. Instead, mistakes should be accepted as strong and easily remembered lessons that provide a path for kids to correct themselves. Furthermore, Anatolian Pedagogy states that every child should be treated differently. Because Anatolian Pedagogy puts an emphasis on the differences of children, kids are not treated equal, but treated justly. For example, if one child is emotional while another is more social, the way parents show their love, mercy, and care should not be the same for both. Anatolian Pedagogy also implies that parents should not buy their children the same type of clothes. In addition, parents should not have the same expectations for the future education of different children.

Anatolian approach to reward and punishment

The approach of Anatolian Pedagogy to punishment is mainly shaped by the teachings of Prophet Muhammad, peace and blessings be upon him. He educated kids not with punishment, but through mercy and compassion. Anatolian Pedagogy, thus, affirms that punishment will cause kids to lose self-esteem and will make them embarrassed. Moreover, Anatolian Pedagogy does not confirm giving rewards in order to change the unwanted behavior of kids. Thus, it aims to avoid the development of any artificial behaviors or false personalities in children.

The importance of living a child-centric life

Anatolian Pedagogy recommends that parents be tightly connected with their children. Interestingly, Anatolian Pedagogy advises parents to earn the love of their kids to avoid the common misconception that “your kids love you only because you are their parents.” From this perspective, mercy and love toward children should be unconditional. Kids must become aware of this, so that they do not fall into indebtedness.

Another aspect of Anatolian Pedagogy deals with the understanding of children’s emotions. Parenthood is not possible without this consideration. Parents in the Anatolian model were expected to adjust their lives according to their kid’s world – to live a kid-centered lifestyle. This also includes not disturbing the biological rhythm of children. A common problem of modern times is to live fast, and this may end up meaning “living without feeling.” Anatolian Pedagogy aims to prevent such carelessness.

Effect of culture on childhood education

Pedagogical advice cannot be independent from the traditions that compose a community. If cultural differences are not taken into consideration, the advice given for childhood education will be a new source of problems. The suggestions to solve similar problems in child training may even be different for families who live in the same region, but in different cities.

For instance, some habits considered as usual in a family from a metropolitan city can be unusual in a family from a rural city. If it is so different in the same country, imagine how pedagogical methods can differ from country to country? Would a German family and a British family have the same pedagogical perspectives? Could you compare the family structure and child training techniques in a French or Turkish family? In some cultures, it is essential that the child leaves his parents when he is 18, and he should be able to earn his own living, thus becoming an independent thinker who contributes to the social, economic, and intellectual welfare of the community. Under such conditions, the goal is to ensure that a child doesn’t have any emotional weaknesses. From this perspective, keeping a child’s emotions controlled is a positive. As a result, there are differences between this perspective and the Anatolian model.

These differences between Europe and Anatolia do not mean, “European pedagogy is bad,” and, “Anatolian Pedagogy is the best.” On the contrary, Europe defines its pedagogic standards by its own cultural values. European pedagogical approaches could be acceptable and valid for Europe. But if you try to apply them in Anatolia, or vice versa, they will likely be incompatible.

Each society should establish its own science of pedagogy from its own values. For this reason, pedagogical experts who understand their own cultural values should establish scientific theories for their own country and land. In the West, Piaget, Van der Horst, John Bowby, Alice Miller, and Maria Montessori have been influential; Sufi masters Mawlana Jalaluddin Rumi and Yunus Emre, who are marvels of love, compassion, and peace, offer great examples of Anatolian pedagogy that could inspire the world.

• Hatice Kocabas is a Psychology Student at FernUniversität in Hagen, Germany.
• Adem Gunes is the Chair of Child Education Department, Fatih University, Istanbul.
• Ali Fethi Toprak is a Senior Researcher, Texas Institute of Biotechnology at North American College, Houston, TX, USA

References

1. Montessori Schools. Retrieved from http://www.montessori.edu/FAQ.html on 03/04/12.

2. Montessori education. Retrieved from http://en.wikipedia.org/wiki/Montessori_education on 03/04/12.

3. Adem Güneş. Anatolian Pedagogy 1&2. Şebmen Dergisi. Retrieved from http://www.sebnemdergisi.com on 03/04/12.

4. Adem Güneş (Pedagogue). Pedagojide Anadolu Ekolü & Insanlığı zirvelere taşımış terbiye yöntemi. Retrieved from http://www.ademgunes.com/?p=271 and p=677 on 03/04/12.

In Snow White, the evil stepmother gushes: Mirror, mirror, on the wall, who’s the fairest one of all? Most people think that she is vain, and therefore being vain is bad. But there is more to it than that, and if this is all we can impart to our children then we are robbing them of meaning. Actually, I do not think this is about our children at all, but rather about ourselves as adults. When we read these stories again to our children, its very telling about ourselves if we finally understand these stories or not, now that we have grown up.

If you are searching for wisdom in life, a child’s library of fairy tales is a convenient place to begin. The imagery in fairy tales provides us with archetypes that we can use to organize the lessons that life teaches us.

The notion of the evil stepmother in Snow White talking to her mirror struck me when I was looking at myself in the mirror. We know that some mirrors do a better job for us then others. Mirrors that make us look horrendous put us off. Is it the lighting? Is this mirror warped or what? Do I actually look like that? What’s going on with my hair? How come my pores are so big? But what I really mean is: Am I the fairest one of all?

I wish I had a mirror that did the job like the one Snow White’s stepmother had. It was honest and reliable. But mirrors like that do not exist, at least not for our bathrooms. But we do carry such a mirror, and it is of great help if we know how to use it. To use it properly, we have to ask ourselves the proper questions. The evil stepmother asked the wrong question. She was not evil; she was unenlightened and lost in her own illusions.

Most of us ask the wrong questions but do not think of ourselves as evil. We ask if we are the fairest, the smartest, the happiest, the most contented. The stepmother was told that she was not the fairest in relation to Snow White. She was plenty gorgeous already though, the number two beauty in the land.

When we ask the wrong questions, we become as delusional as Snow White’s stepmother. Unfortunately, many of us do not stop looking for a mirror that will tell us that we are the fairest.

Mirrors only show us who we are, not who we would rather be. We think that a new car would be a good mirror, but it is not. We think that a new, attractive mate would be a good mirror, but it is not. Neither is a high paying job or a lovely home. Such things have nothing to do with finding a mirror that works because this inner reflection, this mirror that we carry, never fails to work. Unfortunately, we simply fail to look, all the while asking the wrong questions to the wrong objects.

To be fair, it is difficult to look straight into our honest reflections. Not only must we contend with our previous illusions of trying to be the fairest, we must now contend with very real failings of character and personality. Guess what? I realized this weekend that I am not such a nice guy. Something like that can be down right depressing, but not if we realize that it is all part and parcel of seeing ourselves.

When we can SEE ourselves, we begin to see others; that is, we see ourselves in others and others in ourselves. We also begin to question ourselves, not to doubt ourselves but to pose questions that require answers from us. That is, we make ourselves accountable. When we are accountable to ourselves, we are essentially free. We no longer look outside for the pre-digested answers so much as inward for both the questions and the answers.

“Any people who would like to secure their futures should apply as much energy to the upbringing of children as they devote to other problems. The energy devoted to many other things may go in vain, but whatever is spent for the upbringing of young generations to elevate them to the rank of humanity will be like an inexhaustible source of income.”
M. Fethullah GULEN

In thousands of American classrooms, early childhood educators and caregivers are faced with the dilemma of meeting the needs of an ever-changing population. As the population becomes more diverse, classrooms are beginning to reflect the larger population. In response to the expanding needs of young students, instructors and caregivers increasingly are trying to incorporate multiculturalism into their class curricula. This article will explore how diversity, inclusion, and multiculturalism have impacted the early childhood classroom.

EARLY CHILDHOOD EDUCATION: A BRIEF OVERVIEW

The concept of early childhood education, which originated in the 1800s with the formation of kindergartens, focuses upon children between 3 and 8 years of age. In many arenas, early childhood education theories center on encouraging and supporting the educational needs of young children.

The North Central Regional Educational Laboratory (NCREL) position statement on “Critical Issue : Promoting Children’s Readiness to Learn” states: “In most instances, children come to school ready to learn but with different cultural, educational, and environmental experiences to draw from. It is the responsibility of the educational system to meet children where they are and encourage and support their development from that point” (1999, p. 1).

The Educational Excellence for All Children Act of 1999 echoes NCREL’s position: “Consistently poor early education programs hinder children’s cognitive and language development. As a result, some children are unprepared to attend school and learn to read, the foundation of nearly all later learning” (Title II, Part C, “Early Childhood Educator Professional Development,” 1999, p. 1). Both NCREL and The Educational Excellence for All Children Act of 1999 touch upon the concepts of cognitive development and school readiness.

School readiness, as defined by Kagen et al., encompasses two points: readiness to learn, and readiness for school. Specifically, “… readiness to learn … involves a level of development at which the child has the capacity to learn specific materials…” (Kagen, 1990; Crnic & Lamberty, 1994; Lewit & Baker, 1995). On the other hand, readiness for school is defined as “… a specific set of cognitive, linguistic, social and motor skills that enables a child to assimilate the school’s curriculum” (Kagen, 1990; Crnic & Lamberty, 1994; Lewit & Baker, 1995). Hence, there is a possibility that a child may have a readiness to learn but lack a readiness for school. For example, a 3-year-old girl could have the ability to recognize colors; however, she may not have the ability to participate appropriately in a school setting.

On June 8, 1999, U.S. Secretary of Education Richard W. Riley gave an address to the National Press Club. Entitled “Cost, Quality and Child Outcomes’ Study,” it emphasized the following points: “What we know can be summarized this way: the quality of experiences in the years matters, and there appear to be critical periods in the first few years of life for acquiring certain language and cognitive skills. Therefore, the stakes are highest in the earliest years-the stage in life when children are their most vulnerable, and a stage when it has been proven difficult to build support for public investment” (1999).

The preceding excerpt alludes to a connection between language and cognitive skills. The emphasis on developing language and decision-making skills has resonated among early childhood educators for decades. Language development and cognitive development is important, because if children learn how to express themselves effectively, their cognitive abilities may grow exponentially. Furthermore, if children’s cognitive abilities become sharp, they may develop a better understanding of those who are different and make decisions accordingly.

It is well documented that many children become aware of differences among people before they enter a kindergarten classroom. Maritza Macdonald, contributing author of “Explorations with Young Children: A Curriculum Guide from the Bank Street College of Education” writes that children “… between the ages of 2 and 5 … become aware of gender, race, ethnicity, disabilities and other differences among people” (1999, p. 5). In “‘Do You See What I See?’ Appreciating Diversity in Early Childhood Settings” by Dr. Barbara Kupetz, it is stated that “children are around two or three when they begin to notice physical differences among people-some are short and others tall, some have blue eyes and others brown, and some have dark skin while others have light skin.” Both Macdonald and Kupetz point out that most children can discern differences among individuals at an early age. Hence, early childhood educators are not simply charged with teaching “empty vessels.” On the contrary, many educators are faced with the task of educating individuals who already may have formed negative perceptions of people who look different.

DIVERSITY AND THE EARLY CHILDHOOD EDUCATION CLASROOM

Diversity means different things to different people. Webster’s New World Dictionary defines it as: “1. Quality, state, fact, or instance of being diverse; difference 2. Variety.”(2) While this definition touches upon the point of difference, it does not convey various perspectives that make up the concept of diversity.

Macdonald states: “The concept of diversity includes the perspectives of multiculturalism and nonsexist and antibias education. Diversity encompasses children’s individual interests and capabilities, racial and cultural differences, age and gender difference and language differences” (1999, p. 5). Her definition incorporates the range of differences that teachers and caregivers face everyday. Macdonald completes her definition by adding: “It also includes the social realities that affect children and communities, including availability of economic resources, access to technology, health and safety concerns, demographic make-up and locale” (1999, p. 5), Here she addresses social factors that can make a child seem different. Thus this definition can be applied to a child who is part of a racial minority, has a learning disability, does not share the majority’s native language, is homeless, or has a chronic illness. In other words’ the needs of a multitude of children are included.

Inclusion, which falls under the umbrella of diversity, is becoming another growing concern of early childhood educators. The Early Childhood Research Institute on Inclusion (ECRI) released the following statement on inclusion: “Early childhood inclusion, formerly known as ‘mainstreaming’ or ‘integration,’ refers to the full and active participation of young children with disabilities in programs with typically developing children. In principle, including children with disabilities in early childhood classes and community settings is a well-accepted practice”(1998, p. 4). This position adds an all-too-often ignored segment of an already diverse population: children with disabilities.

Deanna Jordon’s “Inclusion in the Preschool Setting” illustrates the challenges of seeing to the needs of special children in the early childhood classroom: “In many preschools and daycares today you can find a growing number of special needs children. These children have disabilities ranging from hyperactivity, attention deficit disorder, speech and language difficulties, blindness, deafness, mental retardation, and physical impairments. Thanks to the Americans with Disabilities Act, our society is becoming better equipped to meet the needs and challenges of these special children. Unfortunately, many daycare providers have little to no special training to deal with these children.”

Although the Americans with Disabilities Act was passed in 1990, many school districts remain ill-prepared to educate this special population.(3) Part of the challenge of implementing change within the early childhood school setting lies in the fact that many school administrators and teachers encounter financial, cultural, and social obstacles that prevent a fully inclusive atmosphere. ECRI supports the concern of inclusion by stating: “… family members, teachers, and administrators often encounter practical problems and policy barriers when they try to include young children with disabilities. Such barriers may prevent inclusion from occurring or may affect the quality of the experience for all children.”

When a person looks at all the problems faced by early childhood educators, it is not difficult to see why many teachers feel overwhelmed. Alison Levy, author of “Culture in the Classroom,” succinctly puts the point of view of early childhood educators into perspective: “In a field where burnout is common and salaries are low, there is not sufficient respect and appreciation for what teachers accomplish. It is often hard to accept this added challenge of continued learning” (p. 10). Although Levy acknowledges that educators face a number of barriers, she goes on to say that children who participate in multicultural settings gain valuable experiences. Hence, despite the obstacles that come with diversity and inclusion, both concepts are worth pursuing in multicultural classrooms.

MULTICULTURAL CLASSROOMS

Very few individuals can deny the importance of building strong communities within classrooms. Many teachers “… have become more interested in multicultural education, with the assumption that such approaches help children feel more welcomed, validated, integrated, and able to cooperate with others in their classroom” (Allen, McNeill, & Schmidt 1992; Brendenkamp, 1986; Byrnes & Kiger, 1992, Gollnick & Chin, 1994).

Levy concurs with the preceding statement by speaking to educators directly: “… if your class includes a variety of cultures or abilities, the group spends more time learning about and cultivating an understanding of those unique features.” Validation, integration, cooperation, and cultivation of ideas and experiences are of vital importance. Consequently, if educators ease this process for young students, they will impact the futures of their students. Macdonald emphasizes the impact of diversity on decision making: “… when you include diversity in your work with children, you are preparing them for citizenship in a society where people speak different languages, practice different customs and embrace different values. By starting in early childhood, you will be helping individuals learn to work together, communicate across differences, and value just and fair treatment for all” (1999, p. 10). Both Levy and Macdonald encourage educators to remain aware the impact teachers have on the well-being of future societies and generations.

M. Fethullah Gulen, a noted scholar who has been molding the minds of students for close to four decades, maintains that there is a direct relationship between a community and its young people. In his Towards the Lost Paradise, Gulen explains: “A community maintains its liveliness through the spirit of its young, and flourishes through it. When a community loses this spirit, it fades and withers away, like a flower whose veins have been cut, and it is finally crushed under foot.”(4) His comparison of a flower to a child is all the more poignant when we look at the loss of innocence thousands of children have experienced due to violence in schools.

CONCLUSION

Diversity and multiculturalism may seem like concepts that are not age-appropriate for young children. However, I contend that issues of diversity must have a place in the early childhood curriculum. Although children may have difficulties articulating the differences they see around them, they are aware of the concept of difference. Just as classroom populations are changing, the face of early childhood curriculum also must expand and grow to meet the needs of the twenty-first century.

FOOTNOTES

1. M. Fethullah Giilen, Criteria or The Lights of the Way -1 (Izmir, Turkey: Kaynak A.S., 1998), 55.
2. Webster’s New World Collegiate Dictionary, 3d ed., (N.p., n.d.)
3. Americans with Disabilities Web site: www.usdoj.gov/crt/ ada/adahoml.htm.
4. M. Fethullah Giilen, Towards the Lost Paradise (London: Truestai, 1996), 25.

REFERENCES

• Americans with Disabilities Act. www.usdoj.gov/crt/ada/adahoml.htm.
• Early Childhood Research Institute on Inclusion. “What is Inclusion?” www.inform.umd.edu/EDUC/Depts/ecrii/inclu.html
• The Educational Excellence for All Children Act of 1999. “Title II, Part C, Early Childhood Educator Professional Development.” (4 pp.). www.ed.gov. offices/OESE/ESEA/prospectus/title2-c.html
• Gulen, Fethullah M. Criteria or the Lights of the Way -1 (Izmir, Turkey: Kaynak A.S., 1998)
• . Towards the Lost Paradise. London: Truestar, 1996.
• Jordon, Deanna. “Inclusion in the Preschool Setting.” www.earlychildhood.com.” Informative Articles from earlychildhood.com.
• Kupetz, Barbara. ‘”Do You See What I See?’ Appreciating Diversity in Early Childhood Settings.” Early Childhood News (Jul.-Aug. 1998): 1-5.
• Levy, Alison. “Culture in the Classroom.” Early Childhood News (Jan.-Feb. 1997): 1-9.
• Macdonald, Maritza. “Valuing Diversity: An Excerpt from Explorations with Young Children, A Curriculum Guide from the Banks Street College of Education.” www.early-childhood.com.
• North Central Regional Educational Labor. “Critical Issues: Promoting Children’s Readiness to Learn.” www.ncrel.org/ncrel/sdrs/areas/issues/students/earlycld/ea700.htm.
• Riley, Richard W. “‘Cost, Quality and Child Outcomes’ Study.”8 June 1999. (Speech).