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1.
A bstract .  In part of an ongoing study of white complicity, moral responsibility, and moral agency in social justice education, Barbara Applebaum asks in this essay what model or models of moral responsibility can help white students recognize their white complicity and which models of moral responsibility obscure such acknowledgment. To address this question, she explores the concept of white complicity and its relation to racism and raises some compelling conceptual and pedagogical questions. Then she reviews a recent analysis of the concept of "complicity" and shows it to be inadequate as a foundation for white complicity. Finally, Applebaum describes Iris Marion Young's conception of a Social Connection Model of Responsibility and shows it to be capable not only of elucidating white complicity but also, when incorporated in social justice pedagogy, of diminishing denials of white complicity by white students.  相似文献   

2.
Abstract In a post‐9/11 world, where the politics of “us” versus “them” has reemerged under the umbrella of “terrorism,” especially in the United States, can we still envision an éducation sans frontières: a globalized and critical praxis of citizenship education in which there are no borders? If it is possible to conceive it, what might it look like? In this review essay, Awad Ibrahim looks at how these multilayered and complex questions have been addressed in three books: Peter McLaren and Ramin Farahmandpur’s Teaching Against Global Capitalism and the New Imperialism, Nel Noddings’s Educating Citizens for Global Awareness, and Gita Steiner‐Khamsi’s The Global Politics of Educational Borrowing and Lending. Ibrahim concludes that, through creating a liminal, dialogical space between humanism, environmentalism, materialism, philosophy, and comparative education, the authors in these books offer a critical pedagogy in which éducation sans frontières is possible — a project that is as visionary as it is hopeful.  相似文献   

3.
While researchers have studied how white silence protects white innocence and white ignorance, in this essay Barbara Applebaum explores a form of white silence that she refers to as “listening silence” in which silence protects white innocence but does not necessarily promote resistance to learning. White listening silence can appear to be a constructive pedagogical tool for teaching white students about their implication in the perpetuation of racism. The truth of white students' listening may make it seem as if silence promotes what George Yancy refers to as “tarrying” with a critique of whiteness. Applebaum argues, however, that white listening silence is itself a manifestation of complicity and needs to be disrupted. This examination expands discussions of white silence in the scholarship not by providing a formula for when silence is or is not pedagogically necessary, but rather by demonstrating that listening silence is not a form of “tarrying.” The first section examines the unique features of listening silence and the relationship between silence, ignorance, and innocence. The second section critically examines white listening silence in cross‐cultural dialogues and draws upon the work of Linda Martin Alcoff to argue that listening silence must be understood within the discursive context in which it is practiced. Finally, three implications of this emphasis on the discursive context for the role of silence in tarrying with the critique of whiteness are discussed.  相似文献   

4.
In this article Clayton Pierce reviews three books representative of the recent neo‐Marxist literature on education: David Blacker's The Falling Rate of Learning and the Neoliberal Endgame, John Marsh's Class Dismissed: Why We Cannot Teach or Learn Our Way out of Inequality, and Pauline Lipman's The New Political Economy of Urban Education: Neoliberalism, Race, and the Right to the City. His analysis of these books focuses on how each author remains consistent or advances traditional Marxist interpretations of the role of education in capitalist society. In addition, he puts the arguments of each author into conversation with W. E. B. Du Bois's analysis of schooling in a racial capitalist society — what he called caste education — as a way to generate discussion around some of the inherent limitations of Marxist studies of education. Here, Pierce is particularly concerned with the ability of neo‐Marxist analyses of the neoliberal restructuring of education to articulate how white supremacy is preserved even in revolutionary critiques of capitalist schooling.  相似文献   

5.
Calls for vigilance have been a recurrent theme in social justice education. Scholars making this call note that vigilance involves a continuous attentiveness, that it presumes some type of criticality, and that it is transformative. In this essay Barbara Applebaum expands upon some of these attributes and calls attention to three particular features of vigilance that, while they may be alluded to in the aforementioned discussions, are rarely made explicit. These three features are critique, staying in the anxiety of critique, and vulnerability. Using the lens of Judith Butler's recent work and the discussions that her work has provoked, Applebaum examines these three features of vigilance and demonstrates how they are crucial for white people interrogating their complicity in systemic racism. Finally, she discusses how the expanded three features of vigilance can offer guidance to one of the enormously thorny questions that arises in the social justice classroom.  相似文献   

6.
Abstract If teaching is a political act, how can teachers hope to make a difference through their work? In this review essay, Julian Edgoose explores this question of hope in relation to three recent books: David Halpin’s Hope and Education, Jonathan Kozol’s Letters to a Young Teacher, and Jonathan Lear’s Radical Hope. Halpin describes how hope comes from our targeted efforts to connect our critical analysis of the present to a better, yet realistic, idea of the future. In contrast, Kozol (echoing Cornel West’s “tragicomic hope”) describes a hopefulness that sustains him despite and alongside his critical view of schools. Edgoose asks a further question: can one reasonably remain hopeful in the absence of that critical stance — in the absence of a sense that one can understand the situation one faces enough to know a way out? To Lear, this would be a case of “radical hope,” and Edgoose offers a second reading of Kozol through the lenses of Emmanuel Levinas and Hannah Arendt to show what such radical hope might look like for teachers.  相似文献   

7.
This article aims to challenge the framework by which rape and sexual assault prevention in higher education are being constituted by centring Black women’s experiences of sexual violence within a prevention and response policy framework. Numerous research studies exist in the literature regarding the specific experience of sexual violence for Black women within a national context that remains deeply committed to White supremacy [Buchanan, N. T., and A. J. Ormerod. 2002. “Racialized Sexual Harassment in the Lives of African American Women.” Women & Therapy 25 (3/4): 107–124; Crenshaw, K. 1989. “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.” University of Chicago Legal Forum 140: 139–167; Donovan, R., and M. Williams. 2002. “Living at the Intersection: The Effects of Racism and Sexism on Black Rape Survivors.” Women & Therapy 25 (3/4): 95–105; McNair, L. D., and H. A. Neville. 1996. “African American Women Survivors of Sexual Assault: The Intersection of Race and Class.” Women & Therapy 18 (3/4): 107–118; Omolade, B. 1989. “Black Women, Black men, and Tawana Brawley – The Shared Condition.” Harvard Women’s Law Journal 12: 11–23; West, C. 2002. “Battered, Black, and Blue: An Overview of Violence in the Lives of Black Women.” Women & Therapy 25 (3/4): 5–27]. Using the critical pedagogy principle of ‘hidden curriculum’ or how what is directly communicated through educational processes also conveys unstated values, judgments, and regulatory norms, the author analyses the first report of the White House Task Force to Protect Students from Sexual Assault [2014. Not Alone: The First Report of the White House Task Force to Protect Students from Sexual Assault] for race-neutral language that contributes to the silencing of the sexual violence that Black college women experience. The necessity of race-conscious sexual assault policy is discussed.  相似文献   

8.
This study provides a critical engagement with the principle of inclusion, as manifest in three international, interdisciplinary master programmes in Denmark. Initially, it is proposed that one focuses on the knowledge practices found in international, interdisciplinary education, asking to what extent these suggest inclusion in the sense that all students are treated as equals. The alternative is an exclusive learning environment where certain groups are singled out for special treatment, which will often request from them assimilation into the dominant practice. A conceptual point of departure is provided by the educational sociology of Pierre Bourdieu, which motivates the identification of ‘normative centres’ (Graham, L., and R. Slee. 2008. “An Illusory Interiority: Interrogating the Discourse/s of Inclusion.” Educational Philosophy and Theory 40 (2): 277–293. doi:10.1111/j.1469-5812.2007.00331.x, 283) related to the two themes of interdisciplinarity and international-ness. The topics are subsequently pursued in an empirical analysis, drawing on 19 qualitative research interviews with lecturers involved in the three master courses. This leads to the conclusion that exclusive knowledge practices can be found in all programmes. At the same time, the interviews reveal a reality that is multi-centred, suggesting that interdisciplinarity is as ‘troublesome’ (Land, R. 2012. “Crossing Tribal Boundaries: Interdisciplinarity as a Threshold Concept.” In Tribes and Territories in the 21st Century, edited by P. Trowler, M. Saunders, & V. Bamber, 175–185. Abingdon: Routledge) in higher education as the question of internationalisation.  相似文献   

9.
In this essay, Leonard Waks reviews three recent books on cosmopolitan education: Kwame Anthony Appiah's Cosmopolitanism: Ethics in a World of Strangers; Neil Burtonwood's Cultural Diversity, Liberal Pluralism, and Schools: Isaiah Berlin and Education; and Thomas Popkewitz's Cosmopolitanism and the Age of School Reform: Science, Education and Making Society by Making the Child. Each of the three books challenges cosmopolitan universalism. Appiah argues that universal principles do not help us understand how members of distinct cultural groups can flourish in close proximity. Burtonwood adds that the expression of these principles in conflict situations can offend and humiliate illiberal groups and render them culturally reactive, inventing restrictive ideals of cultural “purity” that block cosmopolitan harmony. Popkewitz argues that the cosmopolitan premise of enlightenment for all imposes civilizing disciplines on those the dominant groups perceive as “others,” disciplines that render them abject. Taken together, the three books provide important planks in a comprehensive critique of cosmopolitan universalism as a philosophy of education.  相似文献   

10.
Engagement, or student engagement, is widely used in educational research and public discourse to refer to the problem of public education. The underlying ontological and epistemological assumptions buoying engagement are rarely, if ever, addressed by educational researchers. The ‘silent omission’ (Sidorkin 2014. “On the Theoretical Limits of Education.” In Making a Difference in Theory: The Theory Question in Education and the Education Question in Theory, edited by Julie Allan Gert Biesta and Richard Edwards, 121–137. New York: Routledge) of engagement’s metaphysics has implications for inclusive education. This paper finds that despite being employed with good intent, engagement operates in a paradigm of normativity. In a gesture of bifocality (Weis and Fine 2012. “Critical Bifocality and Circuits of Privilege: Expanding Critical Ethnographic Theory and Design.” Harvard Educational Review 82 (2): 173–201), I critique engagement discourse and its historical context to find that it reproduces a longstanding tradition of psychologising public problems (Fine and Cross 2015. “Critical Race, Psychology and Social Policy: Refusing Damage, Cataloguing Oppression, and Documenting Desire.” In Contextualizing the Costs of Racism, edited by A. Alvarez and H. Neville. Washington, DC: APA Publications), thereby displacing conversations about what may be the most influential issue of public education: social and economic inequality. A reframing of engagement as [student/teacher] engagement is proposed. Highlighted in the reframing is the educational relationship and the context in which it is nested. Mitigated is the pathologising and exclusionary effect of engagement discourse which operates within a dialectic of normal/engaged // ab/normal/disengaged.  相似文献   

11.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  相似文献   

12.
Cultural content analysis of EFL textbooks has received considerable attention in ELT pedagogy in recent decades. The current study investigated the representation of big “C” and small “c” cultural themes in three common EFL textbooks: Top Notch, Summit and Passages. The frequency analysis indicated that in Top Notch series, small “c” cultural themes of daily life, food, customs/norms and big “C” theme of geography were the most frequent cultural themes; while, in Summit and Passages, the most frequent small “c” cultural theme was values and beliefs. This study also investigated the correspondence between EFL teachers’ and learners’ cultural preferences on the one hand, and the match between their preferences and the cultural content of the books in question. 135 EFL learners and 36 EFL teachers responded to adapted questionnaires. The findings revealed that there were areas of match (mainly in small “c” themes) and cases of mismatch (primarily in big “C” themes) between learners’ and teachers’ preferred cultural themes and the cultural content of the textbooks analysed.  相似文献   

13.

Children’s books of Nazi propaganda prove that a society can venerate science to the point of making biology the organizing principle of its educational system yet nevertheless produce children’s literature shot through with fabrication and falsehood. Three children’s books of Nazi propaganda that are frequently mentioned in accounts of anti-Semitism but seldom analyzed are discussed: Elvira Bauer’s Trau keinem Fuchs auf grüner Heid und keinem Jud auf seinem Eid (1936), Ernst Hiemer’s Der Giftpilz (1938), and Hiemer’s Der Pudelmopsdackelpinscher (1940) illustrate the ways in which racist science and ideological narrative tautologically reinforce each other in an extreme version of how “narratives play a key role in communicating science” (Pauwels, 2019, p. 434) in children’s nonfiction. These texts of lurid racism, all issued by the book publishing arm of Julius Streicher’s virulently anti-Semitic newspaper Der Stürmer, offer a monitory case study of how bad science and toxic narrative can coalesce into a literary poison intended to indoctrinate young readers. This analysis of Nazi nonfiction for children demonstrates how science and story can be exploited to promote a racist agenda.

  相似文献   

14.
Children’s picture books that recreate, parody, or fictionalize famous artworks and introduce the art museum experience, a genre to which I will refer as “children’s art books,” have become increasingly popular over the past decade. This essay explores the pedagogical implications of this trend through the family program “Picture Books and Picture Looks” conducted at the Art Institute of Chicago. Program sessions were observed to learn the extent to which picture books featuring the painting A Sunday on La Grande Jatte—1884 (Seurat) informed and impacted children’s experiences with the original artwork. The books Katie’s Sunday Afternoon (Mayhew, 2005), Babar’s Museum of Art (De Brunhoff, 2003), and Willy’s Pictures (Browne, 2000) provided the foundation for the program. In addition to these three books, The Dot (Reynolds, 2003), which does not include a reference to La Grande Jatte (Seurat, 1884–1886), acted as a “control” variable. This research demonstrates that while most picture books can be used to establish a level of comfort in an environment that is new to children, those that directly referenced the painting provided a base level of knowledge from which children could confidently draw upon encountering the original work. The research further indicated that, when used in conjunction with original artworks, children’s art books provide unique and distinct entry points for talking about art. The inclusion of artwork in children’s picture books elicits an enthusiasm and recognition that enhances the museum experience, and such books can be effective tools for enabling reflective, imaginative experiences with art.  相似文献   

15.
In this article a graduate level diversity course, “Diversity & Equity in Higher Education” that is based on Johnson’s (2005) Privilege, Power, and Difference, and Critical Race Theory (CRT) (Tate in Rev Res Educ 22:195–247, 1997) is described. Johnson’s concepts, such as paths of least resistance, are explained, as well as CRT, and forms of multiculturalism. The course format, the instructor’s philosophy toward this course, and course assignments are shared. Using the CRT analysis tool developed by former students of this course, an example from a student’s paper is provided as an example of how to use the tool, and how theory is used to help students “see” injustice and oppression. Challenges, such as tackling a complex topic in one semester, are discussed and recommendations are made, such extending the course for two semesters.  相似文献   

16.
This article seeks to analyse, comprehend and apprehend the appropriation processes of Ovide Decroly’s ideas in Brazil through the translation of his books and that of Amélie Hamaïde into Portuguese. The article discusses the following questions. Why did Brazilian intellectuals and teachers need to import Decroly’s ideas to be applied in Brazilian schools? Did the translation of Decroly’s and Hamaïde’s books play an innovative role in Brazilian society? Did the release of these books bring about changes, and did it stabilise and legitimise discourses that were already present in Brazil? Who were the translation agents of those books? First, discussions concerning travelling knowledge and cultural translation, as well as translation and the role of translation agents, are introduced. The translated books and their (production) contexts are then presented, comparing and analysing the source books and the translations. The analyses aim at understanding this journey and answering these questions, and it will be shown that Decroly’s ideas were torn apart into “pieces of knowledge” gaining life and autonomy throughout the journey, and turning into facts. It is advocated that his ideas were appropriated as “indigenous foreigners” in Brazil.  相似文献   

17.
In this essay, Barbara Applebaum reframes the case for subversive incivility by emphasizing the links between civility, comfort, and willful ignorance. The scholarship defending incivility gives much attention to ascertaining when incivility is justified. While acknowledging the importance of this focus, Applebaum asks whether it fails to adequately acknowledge (1) the role that willful ignorance plays in maintaining systemic privilege and oppression, and (2) how calls for civility are demands for dominant group comfort that protect willful ignorance from challenge. The essay begins with a review of some of the arguments that have been articulated in defense of justified incivility, particularly Tracy Owen Patton's concept of hegemonic civility. Next, Applebaum calls attention to how subversive incivility aims to disrupt the dominant group comfort that preserves willful ignorance, arguing that “incivility” is marked not by the tone of an utterance or argument, but rather by whether the message challenges hegemonic frameworks. She then elaborates the type of ignorance involved in willful ignorance and, finally, uses this concept to analyze a case of student “incivility” at Yale University. Applebaum concludes by recommending a shift in focus from establishing what counts as civility versus incivility to addressing the more fundamental question about what one is unwilling to know.  相似文献   

18.
At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies.  相似文献   

19.
Assumptions about a child's competence to voice an opinion often inhibit efforts to find effective methods for participation. Answers to questions are sought from the significant adults who surround a child [Morris, J. 2003. “Including All Children: Finding Out about the Experiences of Children with Communication and/or Cognitive Impairments.” Children and Society 17: 337–348.]. Indeed, methods that ask adults rather than children about children's lives have often been justified as the only way in which a ‘truth’ [Westcott, H. L., and K. S. Littleton. 2005. “Exploring Meaning in Interviews with Children.” In Researching Children's Experience: Approaches and Methods. London: Sage] may be established as to how it feels to be that child, whatever their age. This stance has been increasingly challenged [Clark, A., and P. Moss 2001. Listening to Young Children the Mosaic Approach. Norwich: National Children's Bureau] with the argument that only by ‘giving them a direct and unfettered voice’ [Winter, K. 2006. “Widening Our Knowledge Concerning Young Looked After Children: The Case for Research Using Sociological Models of Childhood.” Child and Family Social Work 11: 55–64; Winter, K. 2010. “Ascertaining the Perspectives of Young Children in Care: Case Studies using Reality Boxes.” Children and Society: The International Journal of Childhood and Children's Services 61] can children's views be properly sought and represented. Research looking at the experiences of children when they were taken into the care of the local authority meant that some difficult, complex, sometimes painful questions may be asked. In this paper, I explore the development and use of creative, interactive methods with children aged 4–13 that facilitated their participation and avoided causing undue distress. I also debate the importance of engaging with children where their circumstances and past experiences are distressful arguing that a relationship where listening carefully is paramount enables the child's voice to be heard.  相似文献   

20.
In Notes Towards the Definition of Culture, T.S. Eliot asked whether culture should be understood as “essentially, the incarnation (so to speak) of the religion of a people.” By “incarnation,” Eliot meant that “what we believe is not merely what we formulate and subscribe to, but that behavior is also belief.” It is, Eliot insisted, our actions, and not merely our ideas, which matter. Together, our actions and our ideas embody and then give life to culture. “Religion” is, no doubt, a contested term. For present purposes, all that needs to be conceded to make Eliot’s point worth pursuing is that every culture has some conception of the good, the true, and the beautiful, which it promotes, encourages, and thereby cultivates. What implications does this have for kinesiology? I will examine three points. First, the discipline of kinesiology cannot be abstracted from the culture in which it finds itself, without becoming an anti-culture. This fact means that kinesiology must necessarily attend to the ways in which physical activity is embedded in the historical, anthropological, sociological, and philosophical foundations of society. Second, kinesiology contributes to the cultivation or brutalization of society. This results from the attention paid (or not paid) to the question of truth in the field. Such attention to truth requires recognition of the epistemological limits of science as well as to the importance of free-will, choice, and example. Finally, kinesiologists must be willing to cultivate and defend intellectual freedom as part of a free society. A free society allows for a diversity of opinions, not as end in itself, but as the vehicle by which fallible human beings approach the truth.  相似文献   

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