共查询到20条相似文献，搜索用时 31 毫秒
1.
Joni Boyd Acuff 《Critical Studies in Education》2018,59(1):35-53
Art educators continuously struggle to understand what multiculturalism ‘looks like’ in the art classroom. This has resulted in multicultural art education becoming superficial, in which art teachers guide students through art projects like creating African masks, Native American dream catchers, Aboriginal totems, and sand paintings, all without communicating the context of the art. This type of multiculturalism essentializes cultures, and builds Western, myopic narratives about groups of people, specifically about their ‘Art’. Critical multiculturalism is a power-focused upgrade of multiculturalism that calls for a critique of power and demands recognition that racism and other discriminations are enmeshed in the fabric of our social order. Teaching through a critical multiculturalism framework helps teachers dismantle Western, normalized narratives and produce counter-hegemonic curriculum that contextualizes culture and reveals its fluidity. In this article, the author shares a teacher action research study in which she describes what critical multiculturalism looks like in her art education classroom. The study focuses on ‘being’ a critically multicultural educator versus ‘doing’ critical multiculturalism. Such a position counters the idea that critical multiculturalism is a thing to complete, but instead is an ongoing process that rests on specific ways of thinking and considering the classroom, curriculum, and students. 相似文献
2.
《Educational Philosophy and Theory》2013,45(5):677-691
In this paper, I utilise key postcolonial perspectives on multiculturalism and boundaries to reconsider some of science education's scholarship on cultural diversity in order to extend the discourses and methodologies of science education. I begin with a brief overview of postcolonialism that argues its ability to offer theoretical insights to help revise science education's philosophical frameworks in the face of the newly intercivilisational encounters of contemporaneity. I then describe the constructs of multiculturalism, and borders and ‘border thinking’ (after ) that become useful to develop postcolonial readings as an active methodology of critique able to intervene and develops more revealing interpretations of some of science education's scholarship and differentiated experiences. As the focus of these interventions, I have selected ) ‘Defining “Science” in a Multicultural World: Implications for science education’ and ) ‘Multiculturalism, Universalism and Science Education: In search of common ground’ from the ongoing discussion on multiculturalism and cultural diversity within the journal Science Education. Finally, I conclude this paper with some general comments regarding postcolonialism and the science education scholarship on cultural diversity. 相似文献
3.
The Race Relations Amendment Act (2000) identifies a key role for education, and more specifically history, in promoting ‘race equality’ in Britain. In this article Ian Grosvenor and Kevin Myers consider the extent of young people's current engagement with the history of ‘diversity, change and immigration’ which underpins the commitment to ‘race equality’. Finding that in many of Britain's schools and universities a singular and exclusionary version of history continues to dominate the curriculum, they go on to consider the reasons for the neglect of multiculturalism. The authors identify the development of an aggressive national identity that depends on the past for its legitimacy and argue that this sense of the past is an important obstacle to future progress. 相似文献
4.
Julia Ipgrave 《British Journal of Religious Education》2016,38(1):47-63
This article sets up a dialogue between auto-referential (looking to self) and allo-referential (looking to the other) approaches to religious difference and applies these to education for inter religious understanding in Jewish schools. It begins by arguing that the multiculturalism of the 1980s and 1990s set up a duality of self and other, with the responsibility for looking to ‘the other’ (allo-reference) resting largely on the majority community and the licence to look to self (auto-reference) being given to minority communities. Within the Jewish community, multiculturalism supported and legitimated the development of an inward-looking Jewish identity-based education. This was challenged in the 2000s however by the new outward-looking emphases of the community cohesion agenda, and so Jewish schools have had to negotiate a place for themselves between auto- and allo-reference. Brief case studies illustrate contrasting ways in which two schools have positioned themselves in relation to these two poles. In School A, the imperative towards ‘the other’ attempts an openness to ‘the other’ in ‘the other’s’ own terms, whereas in School B the same imperative towards ‘the other’ is framed within the auto-referential framework of being and doing Jewish. 相似文献
5.
Lawrence Blum 《Journal of moral education》2014,43(3):332-344
Educational aims for societies comprising multiple ethnic, cultural and racial groups should involve three different values—recognizing difference, national cohesion and equality. Recognition of difference acknowledges and respects ethnocultural identities and in educational contexts also encourages mutual engagement across difference. National cohesion involves teaching a sense of civic attachment to a nation and to one’s fellow citizens of different groups and identities. ‘Multiculturalism’ has traditionally been understood to support the first value but not as much the second, a charge made by ‘interculturalism,’ a newer idea in Europe and francophone Canada. But Tariq Modood, this year’s Kohlberg Memorial Lecturer, has argued that national integration has always been a goal of multiculturalism. However, neither multiculturalism nor interculturalism has placed sufficient emphasis on equality as a social and educational ideal. Equality is a complex idea that involves both equal treatment by teachers of students from different groups, and also relative equal student outcomes among different groups. 相似文献
6.
EMILY SMITH 《课程研究杂志》2013,45(5):625-634
This paper advances the analysis of multiculturalism by examining multiculturalism in a contextualized manner. To understand multiculturalism and assess its effects on the recognition of migrant children, researchers need to analyse multicultural practices in schools by taking into account the social mirrors resulting from different social and structural conditions, such as national ideologies and the ethos of reception. The analysis of multicultural policies in four different types of daycare centres enrolling migrant workers’ children in Israel—community, Catholic, municipal, and those supported by private associations—points to three types of contextualized multicultural models: contextualized misrecognition, contextualized recognition, and de‐contextualized recognition. By juxtaposing recognition or misrecognition appearing at the daycare level with legal and ideological social mirrors, multicultural patterns can acquire a different meaning. Municipal daycares with a few migrant children as well as daycares supported by private associations that adopt a ‘blind‐homogenizing’ approach reflect an absence of recognition that is contextualized in the larger society. Community daycares adopting a survival approach, Catholic daycares applying a ‘business as usual’ approach, and municipal daycares enrolling a large number of migrant children adopting a multicultural approach reflect different degrees of cultural and religious recognition. However, when analysed in the larger local or national context, this recognition results in a de‐contextualized recognition that suppresses the beneficial character of the multicultural education provided. 相似文献
7.
Representations of ethnic minorities in China's university media 总被引：1，自引：0，他引：1
Zhenzhou Zhao Gerard A. Postiglione 《Discourse: Studies in the Cultural Politics of Education》2010,31(3):319-334
This paper examines the representation of ethnic minorities in China through a review of campus newspapers, a major print medium in which universities exercise power over the discourse of cultural recognition. Three universities attended by minority students were selected. A two-dimensional mode (content and configuration) is established to analyze ethnic representations. A combination of content analysis and discourse analysis is used to categorize and analyze text and photographs relevant to ethnicity. The study concludes that (1) different discursive practices are employed to construct ‘images’ of ethnic groups as ‘Others’ or ‘Us’; (2) representations of ethnic minorities and the Han generate three discursive dichotomies between minority and majority: minority groups are distinctive, potentially separatistic, and visible; and the Han people are normative, patriotic, and invisible, respectively; (3) the university media reflects an ideology of ‘state multiculturalism’ that constructs a reflexive representation of the relationship between majority and minority. 相似文献
8.
Christina Hajisoteriou Lefkios Neophytou Panayiotis Angelides 《Curriculum Journal》2013,24(3):387-405
In 2010, the Ministry of Education and Culture (MEC) in Cyprus introduced a ‘new’ national curriculum for all public schools of the Cypriot republic. The overarching purpose of this study is to examine how the ongoing educational reform in Cyprus could set a different ideological framework, within which intercultural education may be developed and implemented. To this end, it provides a number of important insights into the intercultural dimension of the ‘new’ national curriculum by exploring the formal and the ideological levels of the curriculum. More specifically, it indicates the ways in which the ideological curriculum has been formed by the complex and often counteractive discourses of monoculturalism, multiculturalism and interculturalism due to the socio-historical context of Cyprus. The conclusions of this study assert that further research should be conducted to examine the implications pertaining to teachers’ practice and student learning with regard to intercultural education. 相似文献
9.
《Educational Philosophy and Theory》2013,45(6):657-675
Mark Mason, in his ‘A Justification, After the Postmodern Turn, of Universal Ethical Principles and Educational Ideals’ Educational Philosophy and Theory, 37 (2005), attempts to justify transcultural multiculturalism. In this paper I argue that he fails to refute moral relativism, and that multiculturalism as he interprets it is not morally acceptable. 相似文献
10.
Barry Troyna 《British Journal of Sociology of Education》1994,15(3):325-339
This article explores the way in which the ‘everyday world’ of teachers and the teaching profession has been discoursively formulated in sociological research. In particular, it is critical of the way certain sociologists have ‘deracialised’ that world. In part, then, the argument complements Sandra Acker's (1983) feminist critique of the sociological literature on teachers. In the first part of the paper I look critically at the discourses of Schoolteacher (Lortie), Teachers’ Work (Connell) and Teachers’ Careers (Sikes, Measor and Woods) and argue that deracialisation is achieved and confirmed in these seminal studies through the processes of ‘globalisation’ and ‘commatization’. Following on from this, I look at the emergence of ‘Images of studies of ethnic minority teachers. I question the efficacy of their challenge to deracialised studies because of their tendency to articulate with the discourse of multiculturalism and, as a consequence, their implicit legitimation of ethnocentric conceptions of ‘the norm’. I conclude by discussing how concepts within the analytical frame of ‘micropolitics’ have the potential to illuminate more clearly and authentically the matrix of power relations within the ‘everyday world’ of teachers. 相似文献
11.
Mike Cole 《Cambridge Journal of Education》1998,28(1):37-48
To the long‐standing debate over the relative merits of multicultural and antiracist education, Short and Carrington have added a new dimension. It is their contention that in order to challenge racism, educators should promote a reconstructed form of multiculturalism in addition to conventional antiracism. Their argument is that a new form of racism has emerged in which culture assumes a pivotal role and, accordingly, that a revised form of education is required to deal with it. While accepting the crucial role that culture plays in racism in contemporary societies, I question in this paper Short & Carrington's virtually exclusive concern with cultural racism, which is based on a relatively uncritical acceptance of Martin Barker's concept of the ‘new racism’. Instead, I offer a reformulation of the concept of racism which incorporates both biological and cultural elements, but which also includes seemingly positively evaluated characteristics in addition to the more obvious negative ones. This paper notes a number of problems with Short and Carrington's concept of reconstructed multiculturalism and concludes with a critique of their associated liberal pluralist conception of ‘the unity of the nation’. 相似文献
12.
This paper examines what can be learnt from ‘new rhetoric’ (focusing on the work of the American rhetorician Kenneth Burke [1897–1993]) about (national) identity and discusses how nationalism can be taught from such a rhetorical perspective. Despite the ‘deconstruction’ of nation(alism) as a grand narrative, there is a new tendency towards emphasizing national identity, caused by trends such as globalization and multiculturalism. In the language and literature teaching curriculum, this paradoxical situation often causes frictions for teachers who very often are expected to teach standard language and national literature. The hypothesis is that rhetoric is a tool to deal with these tensions in the curriculum. This paper focuses on Flanders as a case‐study. Together with pre‐service teachers it analysed the rhetorical construction of Flanders from a dramatistic perspective. It is argued that Burke’s concepts are useful tools to make students ‘symbol‐wise’: to understand the way national symbols work, and to develop critical engagement with, as well as on behalf of, those symbols. 相似文献
13.
Manuela Guilherme 《Journal of moral education》2017,46(4):422-434
This article claims that Freire’s work offers an important ground for a potential theory of intercultural ethics and, for that purpose, examines his ideas at different levels: (1) the ontological; (2) the ideological; (3) the political; (4) languages and languaging; and (5) cultural identity and diversity. Freire never used the word ‘intercultural’, although it is suggested here that this is due to the fact that terminology related to cultural diversity has changed over time and in his day this term was not yet common currency. Moreover, Freire uses more often the term ‘multiculturalidade’ rather than ‘multiculturalismo’ (multiculturalism) since the former suffix ‘-dad(e)’ has a different meaning which refers to the ontological nature of the condition and is more usual in both Portuguese and Spanish. This article also argues for the relevance of a theory of intercultural ethics in the contemporary world that imprints (inter)cultural flexibility on the current hermeneutics of ethics while preventing excessive abuses on behalf of relativism, dogmatism, essentialism and fundamentalism. 相似文献
14.
15.
This study seeks to analyse the components that contribute to Special Religious Education (SRE) classes in government schools in Australia being considered as a ‘safe place’ and the ways in which they facilitate an understanding of the students’ own religious and cultural identity. Our research focuses on one of the small faiths, Judaism, as a case study through observation of the Jewish SRE/SRI classes in the two largest Jewish population centres, Sydney and Melbourne. Semi-structured interviews were conducted with 90 participants, and classroom observations were undertaken in both cities. This paper draws on Kymlicka’s concept of the rights of minority groups in a liberal society and discusses the distinction between thin and thick multiculturalism. Our findings show that the Jewish SRE teachers implemented Jackson’s interpretive approach, ensuring that the students’ educational experience is meaningful. As a result, they are able to develop their unique identity capital, which is important in a multifaith society to ensure ‘thick’ multiculturalism. Our argument is that students need to have an understanding of their own particularistic identity, as well as learning to respect other religions. 相似文献
16.
Nathan Emmerich 《British Journal of Sociology of Education》2015,36(7):1054-1072
This paper introduces the idea of enculturation to sociology as a compliment to socialisation in the context of Bourdieu’s ‘collective enterprise of inculcation’ and social theory. Enculturation is positioned as a concept that can be used to address formal education as a factor in social reproduction. Following a discussion of socialisation and enculturation and their interrelation, they are further examined in the context of medical education. In particular, I focus on the moral and ethical aspects of medical education and the social or professional reproduction of medical students. I differentiate between ‘medical morality’ or ‘ethos’ and ‘medical ethics’ or ‘eidos’, arguing that the reproduction of the former is predominantly a matter of socialisation whilst the reproduction of the latter is a primarily a function of enculturation. Nevertheless I make clear that any eidos is not independent of the ethos in which is exists and that, therefore, any medical ethics is dependent on the socio-cultural institution of medicine and its moral ethos. Utilising the concepts of eidos and enculturation in Bourdieuan social theory facilitates a focus on the neglected cognitive aspects of social life, including explicitly pedagogic activities, and provides for a degree of indeterminacy or ‘freedom’ in a theoretical perspective that has been criticised for its deterministic implications. 相似文献
17.
Mary Macken-Horarik 《Changing English: An International Journal of English Teaching》2012,19(2):179-194
At the dawn of a national curriculum for English in Australia, grammar has appeared without any serious interrogation of the terms of its re-entry and against ambiguous evidence about its value for teaching writing. What kinds of knowledge about language do teachers need in rhetorically productive teaching? This article investigates the potential of Halliday’s notion of grammatics for understanding students’ writing as acts of meaning in context. Drawing on systemic-functional linguistics, I show how teachers can assess writing achievement using ‘big picture’ tools like genre, register and ‘small picture’ tools like Expansion. I apply these tools to two student texts that call for attention to creative uses of language and to excursions and to difficulties with logic and coherence. The paper concludes that a ‘good enough’ grammatics will enable teachers to recognize playful developments in students’ texts and also to foster their control of literate discourse. 相似文献
18.
ALISTAIR MILLER 《Journal of Philosophy of Education》2017,51(4):785-800
In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo‐Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the ‘Aristotelian’ and the ‘Humean’. In the former, the desire to lead a virtuous life for its own sake is produced through certain forms of challenging experience which, by disturbing and decentring the egoistic self, evoke a personal moral transformation. In the latter, the capacity to act well in specific social situations is the outcome of a process of socialisation, first in upbringing and later through initiation into the practices of adult life. Both aspects should be promoted in moral education for together they produce something akin to full virtue in the Aristotelian sense: Practical wisdom and practical judgement—or phronesis. Moreover, ‘the good life’ is best conceived as encompassing a variety of transcendent goods. To live a virtuous life for its own sake constitutes one good or form of human flourishing; but it is not the only one. 相似文献
19.
Yolanda Panteli 《Gender and education》2013,25(4):379-395
The aim of this study is to investigate Greek-Cypriot teachers' perceptions regarding the role that national identity and its intersection with gender play in representations of the past. Drawing on data deriving from forty individual interviews and analysed through the lens of intersectionality theory, it is shown that: although all teachers were able to recognise the role of national identity in representations of the past in the Cyprus conflict, the majority of these teachers were not equally aware of the gender politics in representations of the past. The participants seemed to be willing to take responsibility for the ways in which they represented the national identity, but they were not willing to assume responsibility for their gendered representations; instead, these representations were deemed ‘unconscious’ or a ‘product of tradition’ or the ‘natural order’ and, thus, not within their control. The paper ends with a discussion of how this study informs educational research and teacher professional development, concerning the intersection of national identity and gender in relation to issues of collective memory. 相似文献
20.
Kathryn M. Anderson-Levitt 《课程研究杂志》2018,50(5):608-623
ABSTRACTThis essay examines comparison in a double sense. Focusing on ethnographies of teachers’ work in the published literature, I ask whether it is possible to compare ethnographic studies across national borders without losing the particularities of local context, and also without losing the distinctive theoretical perspective of ethnographers operating within different national traditions. Building on the volume Comparing ethnographies, I explore as a tool an expansion of Noblit and Hare’s ‘meta-ethnographic’ approach. Because meta-ethnography aims to remain faithful to local contexts, it works for cross-national comparison; because it is meant as an interpretation of the ethnographers’ interpretations, it can allow for national differences in scholarly traditions. I illustrate with a comparison of ethnographies of practices in Danish and in Japanese preschools, identifying ‘reciprocal’ translations, ‘refutational synthesis’ and ‘line-of-argument synthesis’. The essay demonstrates that meta-ethnography’s interpretive approach does permit comparison across national contexts and scholarly traditions, and that it actually encourages ‘theoretical generalisation’, the ability to expand our understanding, without obscuring local context. 相似文献