从社会学习理论视角来思考学校与社区互动关系

Studyon Homeand School Interactions in the View of Social Learning Theory: AComparison Case Studyof Three Bilingual Tibet Primary Schools in Southwest China

⊙Bai Yang^[1]　Matthew Clarke^[2]　Michael Michell^[3]

Abstract：With the promotion of bilingual education for language minority students（LMSs）in China，the importance of home and school harmonious interactions for bilingual education effectiveness has become increasingly prominent. By investigating issues of identity，community，and culture，this article is to explore the influences of the cultural differences between school and community on bilingual education for LMSs，particularly in home and school bicultural settings of the contextual ethnic community. Based on social learning theory，data in this qualitative research was collected mainly from the comparison case study of Tibetan students in the three bilingual Tibet primary schools and their households in Southwest China. Findings suggest that the nature of bilingual education，itself affected by the interplay between home and school literacy practices，particularly in relation to the influence on identity，community，and culture for minority children，shapes and constrains the opportunities for culturally relevant pedagogy forminorities，reflected in the achievement of academic success，social competence，and critical consciousness. Importantly，as an exploratory community-based review located within a social constructivist rather than a objectivist/positivist epistemological paradigm，this study seeks to co-construct knowledge through dialogue with participants and articulate highly contextualized，situated，but in-depth understandings that may have resonance in other bilingual and/ormultiethnic contexts（Kamberelis＆Dimitriadis，2005；Kvale，2002）.

Key Words：home-school interactions；social learning theory

Educating languageminority children in China is becoming increasingly challenging as the plurality within the organic unity of the Chinese education with the globalization trend.The gap between harmonious educational policy and actual implementation of bilingualmodel in the specific ethnic community is extensive，particularly in relation to the issues of identity，power，and culture（Sangay，1998；Johnson，2000）. Different ethnic peoples have more and more similarities in the phenomenon of their cultures and the operatingmechanisms. The uniqueness of ethnic national culture is increasingly weakened. Studies of Tibetan communities in Amdo and Kham showed the potential contradictions and disharmony of Tibetan children’s home and school literacy interactions within the situated environments are the core problems and challenges to bilingual education（Long＆Nima，2010；Lu，2004；Nima＆Lu，2007）. The problems of bilingual education forminority children within the political，historical，and socio-cultural background of China，addsmeaning to the study of home and school literacy interactions related to curriculum construction，teachingmethods，effectiveness assessment，and the formation and evolution of educational attitude in the multicultural context of national education.

The purpose of this study is to contribute to the bilingual education research for LMSs，particularly in home and school bicultural settings of the contextualize ethnic community. By investigating issues of identity，community，and culture，this article is divided into four parts. The second part presents the conceptual framework guiding the analysis and describes the data sources. While the third part presents the findings from a multiple embedded exploratory case study that answer the research question，detailing with the students’，teachers’，and parents’perspectives throughout one-academic-year long interviews，observations，and documents reviews of this qualitative inquiry. In the last section，it integrates the most important themes in the analysis and discusses themajor potential implications of these findings for the field of education，and makes recommendations for future research.

Conceptual Frameworks and Data Sources

Three theoretical ideas are utilized to inform this study and mediate the data analysis. First，Wenger’s（1998）Social Theory of Learning（STL）is used into the case study of three Tibetan communities，focusing on the connections between bilingual learning engagement in activities involvement within that“situating power of social position”（Dorothy，1998，p.287）. It highlights that the twomesh with and cannot be separated from each other by tracing the participants activities involvement in that situated practice. This research paid much attention to bilingual minority students’bilingual learning engagement in activity involvement within that specific community-based home and school practice. It aims to explore the relationships between LMSs’bilingualism and ethnicity within the situated home and school environment，by conducting a community-based comparative case study of three bilingual Tibet primary schools.

Wenger’s（1998）social theory of learning focuses on that the notion of learning occurs through active engagement as situated within particular contextual experience and distributed across the individual，other persons，and tools within communities of practice. Some Tibetan students talked about their confusion between what they learnt in bilingual school about minority peoples and what they experienced in their life asminority persons（Gee，2000）. Underpinning Wenger’s（1998）social theory of learning，their confusion led us to think about how bilingual learning experience is functioning for Tibetan children as a“kind of person”（Gee， 2000，p.99）in engaging and assisting them learning knowledge in the particular community of practice. Figure 1 shows the conceptual framework of the community/home and school contexts of LMSs’level of bilingualism and the socio-cultural issues from a critical social learning theory perspective，focusing on the notion that specific bilingual language and literacy practices constitute both“individual and community identities”（Kamberelis＆Dimitriadis，2005，p. 35）. Therefore，this research paid much attention to bilingual minority students’bilingual learning engagement in activity involvement within that specific community-based home and school practice.

Figure 1. The Conceptual Framework of the School and Community Contexts of LMSs’Level of Bilingual Learning and Bilingualism

Notes：Solid arrows and curved double arrows show the direct and indirect interdependency of themes.

However，the complexity of situated learning in bilingual and bicultural contexts cannot be fully explained by the social theory of learning. The contradiction between home and school literacy practices，particularly in relation to the socio-cultural issues of identity，community and power drive me theoretically to look for theories of learning which“deal with innovative expanded learning，such as activity theory（e. g.，Engestrom，1999）”（Martin，2005，p. 148）. Thus Cultural Historical Activity Theory，a more complex theory of social learning，is utilized as an analytic lens in this research to explore“the complex and contingent interactions among academic and non-academic resources that contribute to educational processes”（Wortham，2006，p.290）situated in these learning communities.

Cultural Historical Activity Theory（CHAT）is a broad comprehensive approach to understanding human development or learning through everyday activities in cultural and historical contexts with emphasis on the transformation between individuals and his or her socio-cultural surroundings as interrelated（Engestrom，1999）. A core of CHAT is the idea of the dialectical relation between individuals’development and the interactions among people and environments. Only few Chinese researchers have come to explore the interaction and collaboration between school and its local community by innovating of Engestrom’s activity theory model analysis（Dong，2008；Han，2010）. In order to understand the complex community-based home and school literacy settings forminority children，CHAT is used as an analytic lens because it provides a comprehensive view of tools，users，and context. This study used Engestrom’s （1999）six elements（subjects，communities，instruments，rules，division of labour and objects）as coding categories to examine the issues of identity，community，and power for Tibetan children within the context of Tibetan community by defining the community as an activity system and then focusing on the connection between their home and school literacy interactivity in-volvement in that particular community of practice（activity system）.

Moreover，Cultural Historical Activity Theory（Engestrom，1999）is appropriate for examining these contradictions and conflicts because it：（a）provides some rationale for understanding historically how contradictions develop within the socio-cultural context of school situations；（b）enables specific elements to be drawn out and the relationships and conflicts or contradictions to be considered；and（c）introduces the idea of networks of activity within which contradictions and struggle take place（Daniels，2005）（see Figure 2）. These contradictions and conflicts lead us to think about how we organize appropriate bilingual model in the local community settings for languageminority students based on an understanding of their historical and socio-cultural backgrounds thatmotivate them act within a bilingual home-school literacy environment，so as to develop their successful achievement and highly bilingualism with bicultural identity in a multicultural nation and globalized world.

Figure 2. Home and school interaction activity system in each Tibetan community

As identity，community，and power became the central issues in this research，we looked back to the literature to better understand how to interpret itwithin a social theory framework. It is argued that bilingual education can serve as empowerment pedagogy through the effective harmonious home and school interactions forminority students’strong ethnic identity development in bilingual contextual community（Bekerman，et al.，2003；Varghese et al.，2005）. Ladson-Billings’（1995）research on Culturally Relevant Pedagogy（CRP）provides a more normative lens for analysis of the cultural match between language minority students and their home-school interactions. Bangsbo（2004）found one barrier to Tibetan students’class performance is due to the cultural importance ofmodesty and shame，which is highly required by the Chinese approach to the international concepts of“quality education”. This is at the cost of discarding their development of independent critical consciousness（Bangsbo，2004）. However，developing students’cultural critical consciousness is one of the central tenets of CRP （Ladson-Billings，1995）.

Underpinning the theoretical frameworks discussed above，the research question guided this study，emphasising on the process of changes in the identities，knowledge，and bilingual practices of students，teachers，and parentswithin and across the different communities：Given the home and school literacy contexts across the three types of Tibetan communities，what type of bilingual education model is needed for a harmonious and culturally relevant education，particularly in relation to issues of identity，community，and power for minority children’s suc-cessful achievement and bilingual education effectiveness？

In addressing to the research question，from December 2010 to May 2011，I undertook anthropological fieldwork in Ganzi and Aba Tibetan Autonomous Prefecture，Sichuan Province of China. Here Tibetan group is China’s second largest Tibetan ethnic groups. Historically and currently，Sichuan Tibetan is the political，economic，cultural and transportation conjunction of the five Tibetan groups. Therefore it is regarded as the“communication bridge for Sino-Tibetan”. The areas of Kangding，Ganzi，and Aba in Sichuan province are always the core district of traditional politics，economy，and culture in“Kham”，the Tibetan areas in Sichuan Province today.“Steady Tibet should pacify Kham first”（wen zang bi xian an kang）is an essential policy of central government（Nima，2002）.“Pacify Kham”has become the important strategy for“Steady Tibet”. It is the key point in the harmonious relationship between Tibet and the inland China. This fully embodies the Central Committee’s recognition and support of Kham. For example，in the highlights of Wen’s Report on the Work of the Government （March，2010），the central government would formulate and implement policies for economic and social development in Tibet，particularly Tibetan ethnic areas in Sichuan.

Underpinning the special preferential policy，bilingual education was introduced earlier than the other Tibetan cultural areas，such as Gansu and Guizhou Province. I developed amultiple embedded comparison case study under the conditions of three bilingual Tibet primary schools in Ganzi and Aba Tibetan Autonomous Prefectures，a Tibet semi-agro-pastoral district school，a Tibet farming town school，and a Tibet pastoral district school. Across the three types of communities，thus where the ideally joint point of merging local Tibetan culture and school education：Ruoergai County a place where three provinces converge，Gansu，Qinghai and Sichuan with great variety of culture shock（Nima＆Lu，2007）. Danba County，particularly has become the converge of the twomajor regional cultures between Han and Tibetan（Nima，2002）. With modern cultural impact and mutual exchange，the unique history and culture of Tibetan ethnic group are on the brink of gradual extinction，partly because it is largely inhabited by Tibetans，with different living environment，life custom，modes of production，aesthetics temperament and interest. A ll the three schools were founded as central primary school in the 1950s. They have been working on implementing Bilingual Education practices formore than fifty years. They include relatively the best student enrolments and the best quality of the teachers in each county. However，the reputations for students’performance and achievements，and the feedback from Tibetan students’parents are comparatively different. For example，Badi Township is located in semi-agro-pastoral area，ideally，the Badi Central Primary School should implementmodel 1，butmodel 2 is conducted in practice. Danba County Primary School is employing Chinese-medium only model in classroom now. The implementation of model 1 in Tangke Primary School is relatively good. This leads me to conduct an in-depth comparison case study. Choosing such a situation of regional educational differences to launch the study on bilingual education for LMSs enriches the bilingual or multi-linguistic theory with language policies and educational plans in multilingual domestic settings.

Data in this qualitative research collected mainly from the comparison case study of Tibetan students in Grade 5 classroom and their households in each community included one-aca-demic-semester long interviews，observations，and documents reviews of this qualitative inquiry，focusing on how the contradictions of ethnic identities present in the home and school settings are worked out in different Tibetan community sites，sites where different types of home and school interaction appear and shift，and how Tibetan children perceive and respond to these contradictions according to the situated communities（Wenger，1998）. Similar to the oral history method used by Postigolione，Jiao，and Manlaji（2007）in Tibet，this exploratory multiple embedded case study on bilingual education effectiveness under conditions of Tibetan children’s home and school literacy experiences. Analysing the data from the perspective of Cultural Historical Activity Theory（CHAT）（Engestrom，1999），we hope to broaden the current qualitative methods in the field of bilingual educational research. The triangular model provides a framework to examine the individual LMSs，their motive for learning in bilingual schools，themeditational tools that assist in connecting the subject to their object of learning，in relation to their home/community and its rules and division of labour within an entire sociocultural，and historical system across the three types of Tibet ethnic communities.

Findings：Similarities of Tibetan children’s home-school bilingual interactions across the three communities

Tibetan children’s home environment，including both family background factors and interactions between children and other family members，is strongly associated with their relative skills and abilities upon entry to primary schools. This broad-based system is pivotal and cannot be underestimated with regard to the power it has in guiding home-school interactions. Tibetan children’s bilingual literacy is especially shaped by power relations that characterize the specific communitymediate and dictate the influences on the community in general，and on Tibetan children’s home-school literacy practices in particular. Because they share the basic common actions，Tibetan children’s home environment，including both family background factors and interactions between children and other family members，is strongly associated with their relative skills and abilities upon entry to primary schools.

Many studies also show that the traditional organizational structure of Tibetan society does not exist in current Tibetan areas（Lu，2006；Nima，2006），however，the traditional culture remains the source of Tibetan life value. If the teachers cannot take part in community cultural activities，they would not be respected by the people，and the implementation of school education would only linger at the lower level. In these Tibetan communities，some Tibetan students are lack ofmotivation to learn at school，because the“cultural distance（or power distance）”between school’s cultural environment and their cultural environment at households. Especially in minority areas，people will retain more of the ethnic traditions and culture. Growing up in this environment，children would feel difficult to adapt the existence of culture at school. This feature of“cultural distance”is an important factor influencing the quality of education. The lack of interest from local communities（Zhou，2001）made it difficult to introduce bilingual education models for Tibetans，and led to the unsatisfactory outcomes（Nima＆Long，2010）. Tibetan children will lose self-esteem and interest in bilingual schooling when they find there is no content which can make them feel proud of being a person of their own identity，in other words，the devaluation of their identity in the educational environment（e.g.，bilingual schools）causes lower self-esteem，and identity confusion linking towhere they are from（Nima，2009）. As a result，conflicts arise when the traditional home-culture-based circle differs from the modern national-culture-based education system in relation to local languages，culture and knowledge.

Differences of Tibetan children’s home-school bilingual interactions across the three communities

Tibetans attached different socio-culturalmeanings to their students’home and school interactions，with specific conflicts between school and household literacy practices. Sogyal Rinpoche（2002）says that“All of us have our own individual karma. We are born in different countries，cities，or families；we each have different upbringings，education，influences and beliefs，and all this conditioning comprises that karma. Each one of us is a complex summation of habits and past actions，and so we cannot but see things in our own uniquely personalway. Human beings look much the same，but perceive things utterly differently，and we each live in our own unique and separate individual worlds”（p.116）. For Tibetans，their worlds exist within the creations of specific ethnic communities. The two conceptions of literacy，“Village”and“Outside”literacy practices，were“associated with distinct institution”（Gregory，2007，p.53）. The“village”literacy practiceswere tied to the particular Tibetan traditions，religion，and production mode according to the community specific. The“outside”literacy practices were from school and government agencies（Gregory，2007）. Both the types and frequency of home and school contact tend to change from farm ing and semi-agro-pastoral districts to pastoral areas，particularly in relation to the purpose of bilingual education in the specific communities.

In Danba County，we found students like the school with the high enthusiasm. Villagers sent children to school，sent fruits and vegetable to teachers，and help school with disaster building. Under the influence of the mainstream on traditional society，the family’s dependence on schools is increasing. This harmonious home-school relationship is superficial.“5+ 2= 0”shows the teachers’dissatisfactory with the integration of local traditional culture into classroom，which embodied the disharmony between schools and communities at a deeper level of discord. Han Chinese people acted as local school leaders and classroom teachers in minority regions along while theirmindswere located in the mainstream areas，thuswe saw Han Chinese culture embed from the physical campus environment across the curriculum in classroom. On the other hand，parents in the local community are living in the relatively traditional and conservational lifestyles with their own community structure，religion，language use，custom，and production activities，which are also on an independent status towards the school. Parents just treat bilingual school as a“Chinese Mandarin training base”formigrant workers，or“nurseries”for the sake of the economic future for family. Thus“Merit students would become officials”（Xue Er You Ze Shi）has been the ideal for young students after graduation from schools. Teachers are happy with their students’ideal of being a government carder. Higher grades and test scores are strongly emphasized in the students’home and school interactions. Moreover，some local cadres and intellectuals secretly sent their own children to study at Chinese only schools. To some extent，parents are the direct intervention of the children’s sense of national cultural adaptation.

However，“Excellent learning is the basic of being practical”（Xue Er You Ze Yong）reflects the core spiritual products in pastoral areas with powerful Tibetan Buddhism religion. In Tangke township，when the new teacher comes to TPS，the very first thing is to learn about students’basic situation particularly in relation to their home backgrounds. Meanwhile，the villagers in Tangke Township would be happy with these activities. They would feel safe that the teachers know their responsibilities for these pastoral children boarding on campus throughout the semester. Kazhuocuo’s head teacher clearly realized that not all students continue to Junior high school，and these young students need to learn vocational skills in terms of pastoral context and jobs. Thiswill provide an immediate reward for their efforts and directly help them and their families. Kazhuocuo and her classmates are interested in these vocational classes，consisted of training in preparation for work in the local tourism industry，conducted in bilingual instruments and teaching materials in relation to the local tourist resources，such as“nomadic customs”and“minority dance and folk songs”.

People’s bilingual communities of home and school practice play an important role in their identity and role performances（Martin，2005）. Tibetan children belong to their particular ethnic minority communities of practices. Meanwhile，they belong to bilingual school systems. In bilingual school，they shape the relationshipswith teachers，campus staff，and their peer group in bilingual literacy practices，so as to become bilingualism with bicultural identity. At home，they develop their native language，local cultures，traditional knowledge and their local ethnic identity. Importantly，the orientation and level of the demand for bilingual education are determined by the socio-cultural structures of regional communities. The spatial regions，climate，religious beliefs，social and historical development path are different in these areas，and they had a direct impact on the aspects of the local people’s way of life，ideology，moral and cultural values. Bilingual education programs are perceived in totally different，even contradictory，ways. The comparison cases showed how it is possible that some people feel this education good，and others unsuitable. In each area（or system），supports need to be provided to help Tibetan children develop their identity，if they want to enjoy and benefit from the children’s creativity and contributions.

Home and school collaboration does not seemingly exist at the local level in Badi Towship and Zhangu town of Danba County. The school thus becomes the“Cultural Isolated Island”（Nima＆Long，2010，p. 17）alienated from the local Jiarong Tibetan community. Merit students in the eyes of some teachers are the image of children in Han Chinese areas. Students in this unsatisfactory environment cannot be served culturally，linguistically and academically. They cannot find their position and the fulcrum of cultural survival. It is difficult for Tibetan children to feel powerful interdependent activities between school and families. Some students are confusion that they cannot become real urban citizen in the few years，in relation to the belief that“to learn Chinese mean（s）one（becomes）Chinese”（Postiglione，1999，p. 61）. This is the mental confusion and marginalmentality of ethnic students growing up in remote areas. Many villagers，especially the local people of fame，are feeling worried on the current relationship between the school and local community. They think school education has no quali-tative contact with the community. Findings from the field study of Danba County show that some Tibetan students are lack of learning motivation. The reason is the“cultural distance”between school’s cultural environment and cultural environment in their households. At home，the elderly of the family will remind the children：“Do not think Tibetan culture is far away from you. Remember you are Tibetan.”Grown up in this environment，children would have not cultural adaption when entering schools. Living in modern Han Chinese campus environment，they are neither truly rural people nor the town people. They become the marginal people travelling between urban and rural cultural areas.“All things，when seen and understood in their true relation，are not independent but interdependent with all other things”（Sogyal，2002，p.37）. Throughout the history there have been spiritual figures and humanitarian vision who have helped the human race to go forward，liberate beings，and better the world（Sogyal，2002）. I am moved by the experiences of the former Prime Minister of India Rajiv Gandhi. It showed us strong individual experience combined with social needs，here the strong ethnic national self-esteem and inferior fluctuations in mood，would lead to rebel.

Discussion and Conclusion

The educational outcomes of Tibetan students in the nomadic primary school have been more than satisfactory. This is judged by the issues of identity，community，and power for Tibetan children’s successful achievements and bilingual education effectives，rather than the standardized tests，graduation rates，and attendance. Tangke being kept a Tibetan space experience and local feeling，with a kind of powerful autonomy to the modernity，is a basic means to promote traditional culture from the practice of daily life. Pastoral Tibetan children’s strong sense of pride in their own identity as nomads，Tibetan language and a distinct ethnic group are more supported by the harmonious level of home and school interactivity development. In semiagro-pastoral areas，Tibetans’identity confusion between school education and household background are under the strong ethnic self-esteem and inferiority interaction. In farming towns，Tibetan students’one-way recognition trend of Han Chinese identity with low self-esteem and high inferior ismore impacted by the geographic integration with the mainstream majority. The processes always involved power struggles according to the community specific.

Conflicts will arise when the modern bilingual school education cannot meet the minorities’needs of living and“learning to be part of the community”（David，Hung，＆Victor，2002，p.248），and always involves power struggles. Tibetan ethnicities of seeking to preserve their identity and way of life have come into conflictwith the Chinese definition of nationalism. Bhattacharya（2007）indicates that“Chinese nationalism primarily represents Han nationalism and ignores ethnic minority sub-nationalisms and identities in the larger cause of the state’s unity and integrity. The Chinese state calls for submerging of all minority identities within the predominant Han identity，for promoting national cohesion and nationalism，effectively precluding the possibility of the assertion of Tibetan nationalism and autonomy”（p.237）. The contradictions and conflicts arise between school and home literacy practices，particularly in relation to their ethnic identity confusion in and between the two cultureswithin their specific communities. The contradictions reflect and shape identity and power relations in that context（Freeman，2008；Gee，2000）. Studying and living in the context of bilingual and bicultural community，LMSs struggle with their identities. Some studentswould feel inferior because they are unable to be Han Chinese. The current bilingualmodel they use remains unexplored in response to acculturative social stress，such as assimilation into mainland Han culture and disconnection from local language，culture and know ledge，which were heavily influencing psychological issues. In this way，Tibetan ethnic identity is folded into a Han Chinese context focusing on Han culture only.

China faces the dilemma of designing an education system to promote ethnic unity and harmony，economic development，and various minority cultures，languages and ethnic identities as well（Johnson＆Chhetri，2002；Tsung＆Clarke，2010；Wang，2003）. The implementation of highly successful bilingual and bicultural programs forminority children in China’s contexts reflects a societal change“from coercive to collaborative relations of power”（Cummins，2009，p.270）. Iargue the empowerment from families’and neighbourhood’s significantly influence language minority students’learning environment. That is，to improve educational issues of schooling and living environment issues of language minority groups，we need powerful efforts from diverse sides of schools，communities，and households（Baker，2006）. It is essential to encourageminority children to attend bilingual schoolwith their parents’readily support in order to make the achievement of academic success，cultural competence and critical consciousness，and bilingual education effectiveness. Thus the parent，school（children and teachers），and community are all benefited from a closer harmonious home-school literacy experiences. However，the impacts of specific features of such programs，including family components，remain largely untested and unknown. In addition，significant issues of cost，quality，and context complicate this finding.

Under the China’s practice and construction of socialist harmonious society，the relationship between school and home in ethnic minority community is not very harmonious. Harmonious education is the foundation in building harmonious society in minority areas. Only harmonious education can really cultivate ethnic nationalmembers with a harmonious coexistence of human accomplishment. School and community education are both valid approach to harmonious education. Harmonious education must coordinate the implementation of school education，family education and community education，in building the harmonious network among schools，families，and community，and forming a good educational environment for LMSs’successful achievement and bilingual education effectiveness. Harmony and education will be effectively combined to achieve the common objective of promoting social harmony. In the future study，the two approaches should be in-depth analysed comparatively to explore amore effective way to accelerate harmonious education，in promoting sustainable development of harmonious education.

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从社会学习理论视角来思考学校与社区互动关系——西南藏区双语小学的比较案例研究

白杨　Matthew Clarke　Michael Michell

（成都大学　成都　610065）

[摘要］随着我国民族地区双语教育的不断推进，社区和学校的和谐交互关系对民族地区双语教育的重要性日益凸显。本文以“社会学习理论”为基础，选取西南三类藏区小学生在社区场域和学校场域的交互行为作为个案研究对象，结合访谈、观察和文献等方法，力图以藏区语言文化生态环境变迁为背景，揭示他们在文化选择上面临的冲突与矛盾，进而分析三类藏区小学生的知识建构与当地社区共享理解过程中的异同。研究发现，在社区家庭与学校的文化环境和教育的交互影响下，民族学生与教师、父母、同伴和社区成员之间的共同活动能让参与双语教育的能动者种类增加和力量增强，并形成和限制了文化相关双语教育在民族地区开展的可能性。重要的是，三类藏区学生民族认同感的发展是与地方文化的、制度的和历史的环境联系在一起，正是这些不同的环境提供了学生双语、双文化工具，而学生则是借助这些不同的文化工具，通过和他人的互动和与社会的协商，主动构建和内化自己的知识，促进了相应的学业成功，文化能力和批判思维意识的形成。本研究在不打扰当地人正常生活工作的前提下，通过与孩子、父母及老师的对话建构共识，以便于更好地理解适合于当地民族学生的双语学校模式，以提高双语教育的实效性。通过揭示存在的基本问题和障碍，本研究希望能与其他双语和多民族背景的地区产生共鸣（Kamberelis＆Dimitriadis，2005；Kvale，2002）。

[关键词］学校-社区互动；社会学习理论

【注释】

[1]Bai Yang，PhD Candidate of the University of New South Wales.

[2]Matthew Clarke，Senior lecturer and doctoral supervisor at School of Education，University of New South Wales，Australia.

[3]Michael Michell，Lecturer and doctoral supervisor at School of Education，University of New South Wales，Australia.