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Andrea McCloskey 《Educational Studies in Mathematics》2014,86(1):19-38
In this article, I propose ritual as an analytic lens for understanding the persistence of practices in contemporary mathematics classrooms. By foregrounding the cultural nature of the teaching and learning of mathematics in schools, ritual analysis can provide insight about the causes and effects of practices that persist through rounds of “reform.” I begin by considering the legacy of the notion of culture in mathematics education research. I then provide examples of ritual analysis in education research and in mathematics education research. I draw on the scholarship of Quantz (2011) as I articulate a working definition of ritual for use in mathematics education research, considering how this definition may help raise and answer distinct questions apart from more familiar constructs. I list some well-known problems and dilemmas in mathematics education that may be promising domains for a ritual analysis, and I conclude by positioning ritual alongside other constructs and methods that are in use in mathematics education research today. 相似文献
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Laila Colding Lagermann 《International journal of qualitative studies in education》2013,26(5):573-582
What are the possibilities and/or limitations for becoming subjects differenciated from previous categorizations, such as “troublemaker”, to which certain students are subjected? This is the question analyzed in this paper, based on observations of, and narratives and perspectives of, two 15-year-old ethnic minority boys at a school in Denmark. Drawing on the work of Deleuze and Guattari and their concepts of “smooth” and “striated” spaces, I explore spaces where energies are mobilized through ongoing generated and created relations, and how spaces where this does not seem possible, tend to trap and thereby limit the person being categorized. Through the analyses, I will show how repetitive, limiting categorizations in and over time tend to “stick” to the boys being categorized, and how the sticky categorizations obstruct their future possibilities for change and viable lives within the school. 相似文献
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Zoë Buck Bracey 《Cultural Studies of Science Education》2018,13(4):925-944
In this article I present a study on learners’ conceptions in cosmology by situating the results in the context of broader historical and sociocultural themes. Participants were community college students in California from non-dominant cultural and linguistic backgrounds finishing their first semester of astronomy. Data were collected through a drawing activity and card sort given during clinical-style interviews. This type of work is typically done from the perspective of conceptual change theory, using drawings to reveal student “misconceptions.” I argue that in analyzing this kind of data, we need to come from the perspective that students are competent, and put their conceptions in context. I begin by presenting traditional frameworks for evaluating and describing learning, all of which rely on an outdated “banking” or “transmission” model of learning that puts an over-emphasis on the performance and attributes of individuals. Not only do these theories provide an incomplete picture of what learning looks like, they create and reify unnecessary divides between “scientific” and “unscientific” that can contribute to student alienation from the world of science. To illustrate this, I present my own results as a window into the logic of learners’ assumptions within a sociocultural context, and suggest ways to support their learning trajectories, rather than figuring out how to unlearn their misconceptions. Through this analysis, I hope to show how taking student conceptions out of sociocultural context can potentially exclude students from non-dominant cultural and linguistic backgrounds from science. 相似文献
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Lisa H. Schwartz 《Literacy》2014,48(3):124-135
This article addresses several challenges faced by educators and students in English classrooms in the US–Mexico borderlands region that will resonate with educators more broadly. I present how Ms Smith, the predominately Latino students in her high school writing class and I moved beyond what Ms Smith called the “tyranny of the five‐paragraph essay” used for standardised tests so that students were able to make personally and academically meaningful arguments in their writing. I examine how we collaboratively mobilised interests, motivations and diverse semiotic resources across out‐of‐school and in‐school contexts in the process of developing multimodal and hybrid genres and texts. First, I describe how Ms Smith and I crafted hybrid, digitally mediated classroom spaces and essay assignments informed by students' identity and literacy practices within digital networks. Next, I examine how three Latina students used semiotic resources and issues circulating in the different spaces of their lives to confidently argue their perspectives within the hybrid genres we created. From this collaborative work, I suggest that thinking of students and teachers as “semiotic boundary workers” provides a useful framework for practitioners who want to enable young people to draw on their practices and digital tools and engage their expansive, networked and creative affordances in academic contexts. 相似文献
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Nina Asher 《Teaching Education》2013,24(3):235-247
In this article, I discuss how by engaging difference teachers and students can go beyond the binary of “self” and “other” towards “interbeing”. I first discuss how postcolonial and feminist perspectives can inform multicultural discourse by rethinking self and other in terms of hybrid identities and cultures. Then, I draw on Thich Nhat Hanh's (1991) concepts of mindfulness, contemplation, and interbeing; bell hooks' (1994) concept of an engaged pedagogy; and my reflections on my own practice of teaching multicultural education courses. I argue that a self-reflexive pedagogy of interbeing is transformative, enabling both students and teachers to “see with the eyes of interbeing” (Hanh, 1991, p. 98) and heal from the wounds of oppression. 相似文献
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“於菟”是存在于热贡地区的祭祀二郎山神的仪式,每年农历十一月举行。借用英国人类学家维克多＆#183;特纳的“阈限”理论,对“於菟”仪式进行解读。文中所列举的仪式细节来自笔者于2013年1月在青海省同仁县年都乎村的调研资料。通过用“前阈限-阈限-后阈限”的三段论格式分析“於菟”仪式中的“交融”状态,探讨“於菟”仪式如何影响社区结构,重点考察“交融”状态下仪式参与者和参观者之间的互动。与传统单一信仰的仪式环境不同,现代民俗仪式中游客的介入不容忽视,仪式的神圣性受到旁观者的挑战。“阈限”理论在被用于讨论青藏高原民俗仪式时,须进行本土化的思考才能更好地在多元文化视角下分析仪式。 相似文献
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W. R. Klemm 《Community College Journal of Research & Practice》2013,37(5):507-518
For 3years, I have been teaching neuroscience courses by using computer conferencing to complement the traditional lectures. Typically, the conferencing involved local, on‐campus students, although one semester the class was combined from on‐campus and off‐campus students. For most of my 33‐year teaching career, I had used the teaching approach that most professors use, which is what educational theorists call “instructivist.” Critics call that “stand and deliver.” Lecturing is an efficient way to dispense organized information, but it does not ensure learning nor is it very effective in showing students how to learn on their own. Instructivism can be enriched by complementing it with “constructivist” approaches. Constructivists argue that there is a direct relationship between the amount of learning that occurs and the extent to which the environment provides a rich source of engaging experiences in which students construct their own knowledge and understanding. I have found that such an environment is readily provided by computer conferencing. In my teaching of neuroscience, I have used a network software system (FORUM) for small student groups to conduct a variety of constructivist learning activities. Within weekly deadlines, students worked in groups at their own pace and time of convenience. My impression of the advantages of such conferencing for constructivist activities include the promotion of socialization in “cyberspace,” providing an environment for team learning, the reduction of social problems in face‐to‐face instruction, increased teaching and learning efficiency, more comprehensive means for assessing student learning, and improved quality of student work. 相似文献
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Sandra Beth Schneider 《Educational Studies A Journal of the American Educational Studies Association》2015,51(4):284-299
This article presents an autoethnographic and theoretical reflection on my justifications for the use of neoliberal deconstruction in the undergraduate social foundations classroom. I engage the reader in a discussion concerning the need to make neoliberal agendas, as they pertain to corporate reform in education, salient to students. Further, I argue that cognitive apprenticeship is necessary to “help students map their own dialectics into thinking about their future practice as educators.” I share the integral elements of the cognitive apprenticeship undertaken in the course: “three prongs of foundational thinking,” four key conceptual frames for neoliberal deconstruction and associated foundational readings, and two representative assignments to illustrate the type of scaffolding offered to help education students move past naïve and complacent interpretations of current corporate reforms. My reflections rely on my teaching experience, in-class observations, assessment of students' work, and overarching themes in how students' have responded to the topic. 相似文献
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Julius Bautista 《Pedagogies: An International Journal》2018,13(3):246-259
This paper features a discussion of how educators can channel anthropological practices towards the enhancement of experiential learning (EL) teaching methods, particularly on the topic of religion across the Asia-Pacific. I argue that our capacity to achieve curricular objectives through EL calls for an attentiveness to the affinity between the empirical challenges confronted by ethnographers, who work to create rapport between researcher and subject, and classroom teachers who seek to cultivate a conducive learning environment beyond the classroom walls. I show the pedagogical implications of the ways anthropologists have operationalized their discipline’s “critical turn” by highlighting two experiential domains: (1) through activities of “uncomfortable” stereotype self-inventory and (2) through a dialogic pedagogy that pursues meaningful learning outcomes through the “struggle” to recognize inter-cultural and religious agency among students. 相似文献
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“对质”一词来源于法学学科,但巧妙地回答了教育科学中对学生“要我学”至“我要学”转变后关于“我该如何学”的持续追问。“学习对质”是深化学生思考的重要方法,能够达成学生以思考为核心目的之学习,可回应新时代育智问题,助力新时代学生学习。通过系统阐述“学习对质”的概念、内容、形式和结果,可进一步厘清“学习对质”的独特内涵。而梳理当前学习理论和实践变革发展需要,可肯定“学习对质”作为学习方法存在的意义。此外,要实现“学习对质”,应发挥教师“学习对质”的引导作用和发展学生的“学习对质”精神、能力,使学生在教师的引导下更好地掌握学习方法,有效开展“学习对质”,“解构”并“重构”广义知识,积极扩展思维界限,不断提升终身学习能力,不断实现自我发展、自我成就、自我超越。 相似文献
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作为先秦时期的社会学大师,荀子视“性”和“伪”、“群”和“分”、“礼”和“法”这三对基本概念为社会学的理论支柱。他以“性”和“伪”奠定人的“社会化”论;以“群”和“分”确立社会组织论;以“礼”和“法”建构社会控制论。它们筑起了荀子的社会学大厦,儒家的社会学思想也由此得到了进一步丰富和发展。 相似文献
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Students, teachers and alternative assessment in secondary school: Relational Models Theory (RMT) in the field of education 总被引：1，自引：0，他引：1
Sylvia Stralberg Bagley 《The Australian Educational Researcher》2010,37(1):83-106
The quality and types of relationships formed between students and teachers has been shown to play an essential part in the personal and academic success of students (Davis, 2003; Pianta, 1999). Little, however, has been done to determine the role that assessment plays in teacher-student relationships. Drawing upon the work of cultural anthropologist Alan Fiske (1991), I explore the ways in which certain basic forms of relationships (known asRelational Models) are initiated and maintained in secondary school through the use of alternative assessment methods — narrative evaluations, portfolios, rubrics, and end-of-year presentations — in place of traditional letter grades. In his Relational Models Theory, Fiske posits that human relationships and social systems are culturally-specific implementations of four elementary Relationship Models: “Authority Ranking”, “Communal Sharing”, “Equality Matching”, and “Market Pricing”. Here, I discuss how the non-traditional assessment methods used at a progressive secondary school in California allow relationships between students and teachers to shift away from an exclusively authority-based system (the Relational Model of Authority Ranking), towards a more nuanced model of negotiation (Market Pricing) and communal input (Communal Sharing) — ultimately leading to more empowered and involved students. 相似文献
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Jennifer Esposito 《Equity & Excellence in Education》2013,46(3):273-288
This article is an autoethnographic account of how I negotiated intersectional identities as a Latina, mother, and professor, mentoring students of color. Specifically, I examine the ways mothering shaped my relationships with the students I mentored. I engaged in “othermothering” and utilized “pedagogies of the home” by creating reciprocal relationships of caring and nurturing. Utilizing critical race theory (CRT) and testimonio, I argue that my identity as a mother of color successfully negotiating the tenure track impacted the ways in which I mentor(ed) students of color. 相似文献
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Paul C. Gorski 《Equity & Excellence in Education》2013,46(1):130-148
Ruby Payne, CEO of aha! Process, Inc., and author of A Framework for Understanding Poverty (2005), has become one of the most influential figures in the U.S. public education milieu. Payne's framework, built largely upon understanding the “culture” of poverty, instructs educators on the values and mindsets poor students carry into the classroom as well as how to help them develop middle-class values and culture. But despite Payne's popularity, scholars and activists representing a wide variety of disciplines, from critical theory to mathematics education, have been highly critical of her work. In this essay I synthesize the existing critiques, dividing them into “eight elements of oppression” in Payne's work. I then offer a vision for a more authentic framework—one for authenticating anti-poverty education. 相似文献
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Staffan Bergwik 《Cultural Studies of Science Education》2014,9(2):495-501
This essay discusses Anna Danielsson’s article “In the physics class: university physics students’ enactments of class and gender in the context of laboratory work”. The situated co-construction of knowledge and identity forms the crucial vantage point and I argue that it is a point of intersection between the history of science and research in science education. The former can provide a valuable understanding of the historicity of learning science. I thus highlight the importance of knowledge as situated in time and space, for instance the importance of the historical division between “head and hand” clearly visible in the discourse of Danielsson’s informants. Moreover, the article discusses how identity is produced in specific knowledge contexts through repeated performances. The article closes by briefly suggesting analytical alternatives, in particular “belonging” and “imitation”. Both draw on post-structuralist ideas about the citational nature of identity. Belonging is created by citing and reinstating norms. Imitating knowledge, identity and norms is an issue that should be brought to the fore when we speak of education and training. 相似文献
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李军政 《商丘师范学院学报》2014,(4):6-9
摘要：孔子认为,礼不能仅仅是表面的形式化的“仪”,行礼时要有真情实感——“敬”,“礼”应该“义以为质”或者说“仁以为质”。这些思想在他的前贤那里也都一定程度上具有了,孔子的贡献在于把“义”看做是达“道”的手段,“仁”本身就是目的,而在其前人那里,“义”和“仁”却只是实现某种利益的手段。 相似文献
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In this paper, we focus on an initiative in England devised to prepare non-mathematics graduates to train as secondary mathematics teachers through a 6-month Mathematics Enhancement Course (MEC) to boost their subject knowledge. The course documentation focuses on the need to develop “understanding mathematics in-depth” in students in order for them to become successful mathematics teachers. We take a poststructural approach, so we are not interested in asking what such an understanding is, about the value of this approach or about the effectiveness of the MECs in developing this understanding in their participants. Instead we explore what positions this discourse of “understanding mathematics in-depth” makes available to MEC students. We do this by looking in detail at the “identity work” of two students, analysing how they use and are used by this discourse to position themselves as future mathematics teachers. In doing so, we show how even benign-looking social practices such as “understanding mathematics in-depth” are implicated in practices of inclusion and exclusion. We show this through detailed readings of interviews with two participants, one of whom fits with the dominant discourses in the MEC and the other who, despite passing the MEC, experiences tensions between her national identity work and MEC discourses. We argue that it is vital to explore “identity work” within teacher education contexts to ensure that becoming a successful mathematics teacher is equally available to all. 相似文献
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《论语》一书记述了孔子应答弟子及时人的言论,书中弟子称孔子为“子”、“夫子”、“孔子”甚至“仲尼”,称谓复杂多变。由于周代崇尚礼乐文化,对称谓也有一套严格的礼仪规范,人们在日常交往中不可能出现错误,因此清代崔述以弟子面称孔子为“夫子”而疑其篇章为伪作。通过辑录《论语》中称谓为“夫子”的言论,从“夫子”的本义和周代对称谓礼仪的规范两方面进行分析,可知“夫子”这一称谓在《论语》中有不同含义,有表示对孔子学识的崇敬,也有表示对孔子曾是士大夫身份的尊重,从而说明在当时,弟子面称孔子为“夫子”是有可能的。 相似文献