共查询到20条相似文献，搜索用时 484 毫秒
1.
Barbara Applebaum 《Educational theory》2020,70(6):717-730
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
2.
A. C. Nikolaidis 《Educational theory》2020,70(4):463-482
This article presents a pedagogical approach for disrupting epistemic injustice. In it, A. C. Nikolaidis first demonstrates that different forms of epistemic injustice — testimonial, hermeneutical, and contributory — are the result of limited or distorted conceptual resources and then argues that concept proliferation can be a promising educational means for overcoming such limitations and distortions. Concept proliferation involves a combination of increasing exposure to diverse, especially marginalized, concepts and providing students with necessary critical tools for questioning harmful and erroneous concepts. Concept proliferation is beneficial for both individual students and society at large. It liberates students from the confines of harmful concepts that limit their self-understanding, but also provides them with skills necessary to challenge hegemonic concepts that distort collective (social) understanding and contribute to epistemic and systemic injustice. 相似文献
3.
Epistemology is a conceptual template for how we think about the world, and the study of how we come to know the world around us. The world does not dictate unequivocally how to interpret it. This article will explore this position on the fluidity of epistemic constructs through two prominent philosophical perspectives, those being derived from the works of Ludwig Wittgenstein and Michael Foucault, respectively. These insights will be used to more deeply unfold the current situation for Aboriginal students within dominant approaches to mathematics curriculum in Australia, and the subsequent approaches to the inclusion of Aboriginal knowledge and epistemologies. It is suggested that the epistemic constructs most valued and thus credited as conveyors of ‘truth’, and therefore positioned as powerful forms of knowledge within dominant curriculum and education policy, are those derived from Western, Eurocentric origins. This privileging of particular epistemological constructs over others is reinforced unconsciously through the articulation of educational goals deemed most appropriate, or ‘socially just’, for the Aboriginal student population. The place of Aboriginal knowledge within such constructs is therefore reflective of broader ideation around the role of education within society and its failure to challenge existing structures of power and injustice. 相似文献
4.
Barbara Applebaum 《Educational theory》2016,66(3):389-404
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
5.
从信息时代计算机网络的快速发展对人才教育提出新的要求出发,探讨开展网络教学,构建现代网络教学体系的重要性,提出了现代化网络教学体系中技术性资源、知识性资源和智能性资源的建设策略,展望了现代网络教学体系为校园数字化建设带来的新变化。特别突出强调了现代网络教学体系建设中智能性资源开发的重要性。 相似文献
6.
Keita Takayama 《Globalisation, Societies & Education》2015,13(1):34-57
Neo-institutionalist theory of global ‘isomorphism’, or so-called World Culture Theory (WCT), has been much debated in comparative education. One notable feature of the debate is that the vast majority of its participants belong to a handful of closely knit comparative education communities. Ironically enough then, a debate that fundamentally concerns the globalisation of education has hardly been ‘globalised’, with virtually no comparative scholars participating from ‘other’ comparative education societies. Clearly, there is a need to critically engage with WCT by explicitly drawing on ‘other’ intellectual traditions of comparative educations. To this aim, I first discuss the critical methodological insights and underlying epistemic standpoint of Japanese comparative education scholars. I then employ their arguments as a starting point for my subsequent post-colonial critique of WCT and the WCT debate. Overall, this study illuminates the hitherto unacknowledged ‘epistemic ignorance’ of the on-going WCT debate in the English-language, ‘paradigmatic’ comparative education realm and suggests a way to move beyond this provinciality. 相似文献
7.
Brenda Light Bredemeier 《Quest (Human Kinetics)》2019,71(2):202-214
ABSTRACTIn this article, we suggest that character education in sport contexts can promote social justice. After defining key terms, we suggest that rethinking competition and the nature of team relationships is required to build a team culture responsive to concerns for social justice. The character of the team provides a nexus within which to develop individual character, which is elaborated in terms of four types of character: moral, civic, intellectual, and performance character. To promote commitment to social justice, character educators can focus on three elements of moral character: moral reasoning, the circle of moral regard, and moral identity. Within civic character, three themes are elaborated: human dignity, full participation, and accountability. The dimensions of critical thinking, willful ignorance, and prioritizing the marginalized are discussed in relation to intellectual character. Performance character is discussed in relation to an ethic of excellence. Finally, conclusions for character educators are elaborated. 相似文献
8.
In this conceptual article, the authors argue that diversity is an invitation to educators, youth, families, and community members to work together—a goal accomplished only by centering the local community rather than the local school—to educate youth and create a more just society. Based upon liberatory and emancipatory education, liberatory public education, an intersectional conceptual framework, brings together recent and current justice-oriented scholarship focused on youth development, curriculum and pedagogy, schooling, and community liberation, making a parallel case for justice-oriented family engagement in public schooling. The authors conclude with implications for teacher education, education policy, and family engagement scholarship. 相似文献
9.
Melanie Walker 《Critical Studies in Education》2020,61(3):263-278
ABSTRACT This papers draws on the compelling example of a political movement in South Africa in the 1960s and 1970s to explore both how epistemic justice conditions of possibility and of failure play out in practice. It provides a springboard to understand how and why failures of epistemic justice matter tremendously for democratic and inclusive lives and how the historical example can point us in the direction of higher education as a space for Amartya Sen’s redressable injustices if underpinned by Miranda’s Fricker’s core capability of epistemic contribution being available pedagogically to all. The paper engages with ideas, practices and actions fostered by Black Consciousness against apartheid as both a hermeneutical and a testimonial injustice in South Africa, with both having a relational structure of giving and receiving, as Fricker argues and as Jose Medina elaborates by extending the structure to include the communicative and participatory. The paper then shows the importance of these conceptual frames to transformative higher education practices and how such practices might contribute to more epistemic justice in higher education. 相似文献
10.
Lewis Glinert 《Journal of Jewish Education》2013,79(3):17-20
The historic sin of the American Jewish education profession is its indifference to its own history. Not least among the failures of American Jewish education is its ignorance of the achievements of its pioneers and its inability to chronicle its own successes. This failure of a profession to record its past is perhaps less due to willful callousness than to naivete and sheer lack of understanding of the effects of historical ignorance upon the present. 相似文献
11.
Yvette Franklin 《Educational Studies A Journal of the American Educational Studies Association》2014,50(1):65-86
In this autoethnographic, conceptual philosophical reflection, the author inquires: Can my students and I, in a technologically mediated virtual space, harness the work of philosophy of education scholars to engage in a shared experience of (re)considering paths to sensitivity to diversity for equity and equality? The author engages the reader in a theoretical hike through a philosophical argument for attending to philosophical theories of education. She focuses on the work of Jane Roland Martin regarding sensitivity and cultural (mis)education and draws heavily on the scholarship of Barbara Thayer-Bacon regarding relational “(e)pistemologies,” constructed thinking, and democratic community. After examining her own practices, the author contends that in the reality of the growth of online education, she is tentatively optimistic that educators can facilitate authentic examination of educational practices in the light of theoretical work and push beyond superficial engagement to lasting transformative growth for the sake of equitable student achievement. 相似文献
12.
Barbara Applebaum 《Educational theory》2013,63(1):17-34
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
13.
Using Chinese knowledge in internationalising research education: Jacques Rancière,an ignorant supervisor and doctoral students from China 总被引：1，自引：0，他引：1
Michael Singh 《Globalisation, Societies & Education》2009,7(2):185-201
The problematic of the research reported in this paper, namely the place of Chinese knowledge in educational research in Australia provides an opportunity to use Rancière’s work to rethink the place of ignorance in the supervisory pedagogies used in internationalising education. Because its scope and character is quite variable, consideration is given to four heterogeneous but interdependent approaches to deciding what counts as ignorance. This raises several important theoretical and pedagogical questions about the correspondence between economic power, what we know and what we do with our ignorance; the agency of international students in articulating their intellectual heritage through Western educational research, and the potential of intellectual resources available from China being used by students from there when undertaking research aboard. Eight working principles are provided to inform debates among care‐full and conscientious supervisors’ interested in engaging, pedagogically with their cross‐cultural ignorance. 相似文献
14.
Barbara Applebaum 《Educational theory》2007,57(4):453-467
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
15.
We can distinguish the claims of cognitive constructivism from those of metaphysical constructivism, which is almost entirely irrelevant to science education. Cognitive constructivism has strong empirical support and indicates important directions for changing science instruction. It implies that teachers need to be cognizant of representational, motivational and epistemic dimensions which can restrict or promote student learning. The resulting set of tasks for a science teacher are considerably larger and more complex than on the older more traditional conception, but the resources of cognitive sciences and the history of science can provide important parts of the teachers intellectual tool kit. A critical part of this conception of science education is that students must develop the skills to participate in epistemic interchanges. They must be provided opportunities and materials to develop those skills and the classroom community must have the appropriate features of an objective epistemic community. 相似文献
16.
Michael Cross 《Higher Education》2004,47(4):387-410
Increasingly the social, educational, cultural,linguistic, religious and racial diversity ofSouth African society is finding expressionwithin South African institutions of highereducation. Consequently, ``diversity'',``diversity issues'' and ``diversification'', havebecome part of the education debate and policy,and pose new challenges to South Africantertiary institutions. Most institutions areattempting to respond to these challengeswithin the context of a transformation processwhich impacts on every aspect of academic lifefrom student access and support, outreachprogrammes, staff recruitment and retention, toacademic programme development, research,scholarship and the social and learningenvironment on campus. This paper looks at howSouth African higher education institutionshave met these challenges. It highlights howthe ideas, initiatives or practices arounddiversity have been appropriated and made partof the mainstream intellectual and academicdiscourses. It also investigates the social andepistemological conditions of possibility formeaningful scholarship and curriculum practicesin addressing the challenges posed by socialdiversity on campuses. More specific questionsin this regard include: What counts asknowledge in diversity scholarship? Whoproduces and disseminates it? Who accesses itor utilises it? What is its space in thecurricula? 相似文献
17.
Paul Mattingly Konrad Jarausch John Craig Joseph Kett James Turner 《History of education》2013,42(3):469-490
This 2005 conference dialogue does not attempt to review the formidable A History of the University in Europe, 1800–1945 edited by Walter Rüegg. But it does use this magnificent piece of scholarship to open a discussion of the scholarship on the university, worldwide. The precipitating event was a book session at the Social Science History Convention in Portland, Oregon (2005). The participants are scholars of the higher education discourse and sought to reflect upon the conceptual patterns that have produced our higher education canon. They have found both foundational bedrock and time‐bound, limited assumptions about the ‘university’ in this volume’s 16 major essays. The central issue of this critique addresses the methodological problem of how another discourse, say, American higher education, might conceive a different version of the history of the university. In the course of the discussion the participants try to lay out the conceptual guidelines for a new history of higher education. 相似文献
18.
Universities aspire to offer students a transformative experience, but rarely spell out the nature of this transformation. In this essay, L. A. Paul and John Quiggin frame the successful university education as transformative in the philosophical sense. They explain the way that a successful college education can be understood as generating an individual conceptual revolution, and thus, as a transformative experience. Education can create epistemically transformative change through the process of developing critical thinking skills, leading to conceptual replacement and the discovery of new intellectual frameworks. This epistemic transformation, if deep enough, scales up into a personal transformation. After explicating the nature and structure of transformative education, Paul and Quiggin show how understanding transformation in terms of personal change and awareness of unawareness clarifies the debate over its value. 相似文献
19.
Alice Pitt 《Educational theory》2010,60(1):1-18
When hopelessness and helplessness become recurring themes in teacher education scholarship, this signals a conceptual problem with the question of autonomy in the profession. In this essay, Alice Pitt argues that breakdowns of professional life belong to what is most subjective in the profession. Pitt opens her analysis of this conundrum by examining some earlier formulations of the problem of learning a profession. Next, she explores four orientations to the role of education in modern life and examines an interview with a beginning teacher as a way to think about autonomy in its emotional as well as rational qualities. A reconfigured autonomy suggests that education is more than a site of the failure of the Enlightenment promise to advance reason's dominance in the organization of social life. Education, in its professional, practical, and experiential realms, reveals the dynamic qualities of the limits of reason, according to Pitt. She concludes that a constitutive alterity at the heart of the educational project renders the profession a significant site for ongoing investigation of the human condition and the play of autonomy. 相似文献
20.
萧红的作品,以低处向上看的体恤情怀,始终聚焦在穷人和妇女身上,她完全自觉地站在受难的穷人和妇女一边,控诉社会的不公。此外,她在批判底层民众的愚昧麻木的同时,也在一定程度上深入到20世纪二三十年代整个东北乃至整个中国底层的人生。展现了沉重的社会悲剧以及历史惰性之源。她的小说所展示的底层生活不是一个阶层或个体的命运,而是民族历史的性格和命运的投射。 相似文献