Fidelity of Implementation of Research-Based Instructional Strategies (RBIS) in Engineering Science Courses

Background Increasing attention is being paid to improvement in undergraduate science, technology, engineering, and mathematics (STEM) education through increased adoption of research-based instructional strategies (RBIS), but high-quality measures of faculty instructional practice do not exist to monitor progress. Purpose/Hypothesis The measure of how well an implemented intervention follows the original is called fidelity of implementation. This theory was used to address the research questions: What is the fidelity of implementation of selected RBIS in engineering science courses? That is, how closely does engineering science classroom practice reflect the intentions of the original developers? Do the critical components that characterize an RBIS discriminate between engineering science faculty members who claimed use of the RBIS and those who did not? Design/Method A survey of 387 U.S. faculty teaching engineering science courses (e.g., statics, circuits, thermodynamics) included questions about class time spent on 16 critical components and use of 11 corresponding RBIS. Fidelity was quantified as the percentage of RBIS users who also spent time on corresponding critical components. Discrimination between users and nonusers was tested using chi square. Results Overall fidelity of the 11 RBIS ranged from 11% to 80% of users spending time on all required components. Fidelity was highest for RBIS with one required component: case-based teaching, just-in-time teaching, and inquiry learning. Thirteen of 16 critical components discriminated between users and nonusers for all RBIS to which they were mapped. Conclusions Results were consistent with initial mapping of critical components to RBIS. Fidelity of implementation is a potentially useful framework for future work in STEM undergraduate education.

Estimates of Use of Research-Based Instructional Strategies in Core Electrical or Computer Engineering Courses

Many research-based instruction strategies (RBISs) have been developed; their superior efficacy with respect to student learning has been demonstrated in many studies. Collecting and interpreting evidence about: 1) the extent to which electrical and computer engineering (ECE) faculty members are using RBISs in core, required engineering science courses, and 2) concerns that they express about using them, are important aspects of understanding how engineering education is evolving. The authors surveyed ECE faculty members, asking about their awareness and use of selected RBISs. The survey also asked what concerns ECE faculty members had about using RBISs. Respondent data showed that awareness of RBISs was very high, but estimates of use of RBISs, based on survey data, varied from 10% to 70%, depending on characteristics of the strategy. The most significant concern was the amount of class time that using an RBIS might take; efforts to increase use of RBISs must address this.

Chinese Whiteness: The Discourse Of Race In Modern And Contemporary Chinese Culture

This thesis chronicles the development of western forms of race and racism in China. It then studies contemporary China using theories derived from whiteness studies in order to explain the unique position that whites (Caucasians) have in China today. In Chapter I, I break down the definition of race and introduce a foundation for a whiteness studies approach to research. In Chapter II, I analyze how Chinese classified themselves and other humans prior to the western system of race. In Chapter III, I chronicle the introduction of western forms of race and racism to China, and the appropriation of these concepts to suit Chinese goals. In Chapter IV, I approach cultural phenomenon in contemporary China by situating them in their historical traditions as well as by approaching them as displaying an internalized racism and white privilege. Finally in the Conclusion, I postulate on what China¿s contemporary racial system means for China.

Mother-Child Spiritual Discourse: A Mixed Methods Study

Parents and children, starting at very young ages, discuss religious and spiritual issues¿where we come from, what happens to us after we die, is there a God, and so on. Unfortunately, few studies have analyzed the content and structure of parent-child conversation about religion and spirituality (Boyatzis & Janicki, 2003; Dollahite & Thatcher, 2009), and most studies have relied on self-report with no direct observation. The current study examined mother-child (M-C) spiritual discourse to learn about its content, structure, and frequency through a survey inventory in combination with direct video observation using a novel structured task. We also analyzed how mothers¿ religiosity along several major dimensions related to their communication behaviors within both methods. Mothers (N = 39, M age = 40) of children aged 3-12 completed a survey packet on M-C spiritual discourse and standard measures of mothers¿ religious fundamentalism, intrinsic religiosity, sanctification of parenting (how much the mother saw herself as doing God¿s work as a parent), and a new measure of parental openness to children¿s spirituality. Then, in a structured task in our lab, mothers (N = 33) and children (M age = 7.33) watched a short film or read a short book that explored death in an age-appropriate manner and then engaged in a videotaped conversation about the movie or book and their religious or spiritual beliefs. Frequency of M-C spiritual discourse was positively related to mothers¿ religious fundamentalism (r = .71, p = .00), intrinsic religiosity (r = .77, p = .00), and sanctification of parenting (r = .79, p = .00), but, surprisingly, was inversely related to mothers¿ v openness to child¿s spirituality (r = -.52, p = .00). Survey data showed that the two most common topics discussed were God (once a week) and religion as it relates to moral issues (once a week). According to mothers their children¿s most common method of initiating spiritual discourse was to repeat what he or she has heard parents or family say about religious issues (M = 2.97; once a week); mothers¿ most common method was to describe their own religious/spiritual beliefs (M = 2.92). Spiritual discourse most commonly occurred either at bedtime or mealtime as reported by 26% of mothers, with the most common triggers reported as daily routine/random thoughts (once a week) and observations of nature (once a week). Mothers¿ most important goals for spiritual discourse were to let their children know that they love them (M = 3.72; very important) and to help them become a good and moral person (M = 3.67; very important). A regression model showed that significant variance in frequency of mother-child spiritual discourse (R2 = .84, p = .00) was predicted by the mothers¿ importance of goals during discourse (ß = 0.46, p = .00), frequency that the mother¿s spirituality was deepened through spiritual discourse (ß = 0.39, p = .00), and the mother¿s fundamentalism (ß = 0.20, p = .05). In a separate regression, the mother¿s comfort in the structured task (ß = 0.70, p = .00), and the number of open-ended questions she asked (ß = -0.26, p = .03) predicted the reciprocity between mother and child (R2 = .62, p = .00). In addition, the mother¿s age (ß = 0.22, p = .059) and comfort during the task (ß = 0.73, p = .00) predicted the child¿s engagement within the structured task. Other findings and theoretical and methodological implications will be discussed.