Pub Date : 2021-09-06DOI: 10.1080/03626784.2021.1964905
Ajay Sharma
Abstract Blaming teachers and schools for perceived or actual educational failures are popular tropes for justifying educational reforms in the United States. Critical educational research implicates neoliberalism in the normalized positioning of teachers and schools as the key suspects in educational failures. This article critiques the etiology of neoliberalism through a critical analysis of the nature of causal relata, causal relations, and the assumed populations in causal claims that attribute educational failure to teachers and schools. It makes the case that though the neoliberal etiology may work well for the neoliberal purposes of accountability and governance of public education and the teaching profession, it does not offer valid causal explanations for the instructional dynamic that contributes to educational failures and successes in the school settings. The article argues that the attribution error of blaming teachers and schools can be avoided by adopting complex causality frameworks for understanding educational failure.
{"title":"Neoliberal etiology and educational failure: A critical exploration","authors":"Ajay Sharma","doi":"10.1080/03626784.2021.1964905","DOIUrl":"https://doi.org/10.1080/03626784.2021.1964905","url":null,"abstract":"Abstract Blaming teachers and schools for perceived or actual educational failures are popular tropes for justifying educational reforms in the United States. Critical educational research implicates neoliberalism in the normalized positioning of teachers and schools as the key suspects in educational failures. This article critiques the etiology of neoliberalism through a critical analysis of the nature of causal relata, causal relations, and the assumed populations in causal claims that attribute educational failure to teachers and schools. It makes the case that though the neoliberal etiology may work well for the neoliberal purposes of accountability and governance of public education and the teaching profession, it does not offer valid causal explanations for the instructional dynamic that contributes to educational failures and successes in the school settings. The article argues that the attribution error of blaming teachers and schools can be avoided by adopting complex causality frameworks for understanding educational failure.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"542 - 561"},"PeriodicalIF":1.7,"publicationDate":"2021-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48466835","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-08DOI: 10.1080/03626784.2021.1953294
J. Miles
the responsibilities of civic education are more significant and urgent now than in recent history. Global crises around media disinformation, resurgent populism and authoritarianism, widespread reckonings with histories of racism, slavery, and colonialism, and countless cases of white supremacist violence and terror have led commentators, scholars, and politicians alike to look to schools for a remedy and for someone to blame. this divisive public debate has led to a growing contestation on the purposes of civic education and its potential (in)ability to safeguard democracy. Writing in The Atlantic, Packer (2021) recently called civics “the most bitterly contested subject in america today” and posed the question: “Can civics save america?” Meanwhile, Giroux (2021) recently diagnosed the problem as “a dark cloud of civic illiteracy” which he argued is a crisis of civic and public imagination (p. 2). the urgency of this crisis has been amplified by recent events across turtle island/ North america. in the United States, the January 6th, 2021 insurrection at the Capitol Building and ongoing controversies over the teaching of the 1619 Project and Critical race theory have placed a new spotlight on civic and history education. Meanwhile in Canada, multiple horrific discoveries of hundreds of remains of indigenous children at former residential school sites and the ongoing debates over racist and colonial statues have reignited conversations on how history is taught in Canadian schools. Specifically, indigenous educators, scholars, and activists have called out Canadian schools for their longstanding failure to teach the history of residential schools and settler colonialism (Carter, 2021; Forester, 2020). this deliberate miseducation of Canadian history is also a historic failure of civic education more generally, which has resulted in widespread ignorance and denial among non-indigenous settlers of Canada’s genocidal policies towards indigenous peoples (Carleton, 2021). this is evident in a recent survey showing that two thirds of Canadians report knowing little or nothing about the residential schools (McKinley, 2021). Political demands on civic education to remedy this crisis have already begun. in the US, the Biden administration and the Educating for American Democracy initiative have laid out ambitious and well-funded plans to transform the teaching of civics and history, while declaring that democracy is “in grave danger” (Educating for american democracy, 2021, p. 8). Simultaneously, at the time of writing, legislators in 21 US
{"title":"The ongoing crisis and promise of civic education","authors":"J. Miles","doi":"10.1080/03626784.2021.1953294","DOIUrl":"https://doi.org/10.1080/03626784.2021.1953294","url":null,"abstract":"the responsibilities of civic education are more significant and urgent now than in recent history. Global crises around media disinformation, resurgent populism and authoritarianism, widespread reckonings with histories of racism, slavery, and colonialism, and countless cases of white supremacist violence and terror have led commentators, scholars, and politicians alike to look to schools for a remedy and for someone to blame. this divisive public debate has led to a growing contestation on the purposes of civic education and its potential (in)ability to safeguard democracy. Writing in The Atlantic, Packer (2021) recently called civics “the most bitterly contested subject in america today” and posed the question: “Can civics save america?” Meanwhile, Giroux (2021) recently diagnosed the problem as “a dark cloud of civic illiteracy” which he argued is a crisis of civic and public imagination (p. 2). the urgency of this crisis has been amplified by recent events across turtle island/ North america. in the United States, the January 6th, 2021 insurrection at the Capitol Building and ongoing controversies over the teaching of the 1619 Project and Critical race theory have placed a new spotlight on civic and history education. Meanwhile in Canada, multiple horrific discoveries of hundreds of remains of indigenous children at former residential school sites and the ongoing debates over racist and colonial statues have reignited conversations on how history is taught in Canadian schools. Specifically, indigenous educators, scholars, and activists have called out Canadian schools for their longstanding failure to teach the history of residential schools and settler colonialism (Carter, 2021; Forester, 2020). this deliberate miseducation of Canadian history is also a historic failure of civic education more generally, which has resulted in widespread ignorance and denial among non-indigenous settlers of Canada’s genocidal policies towards indigenous peoples (Carleton, 2021). this is evident in a recent survey showing that two thirds of Canadians report knowing little or nothing about the residential schools (McKinley, 2021). Political demands on civic education to remedy this crisis have already begun. in the US, the Biden administration and the Educating for American Democracy initiative have laid out ambitious and well-funded plans to transform the teaching of civics and history, while declaring that democracy is “in grave danger” (Educating for american democracy, 2021, p. 8). Simultaneously, at the time of writing, legislators in 21 US","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"381 - 388"},"PeriodicalIF":1.7,"publicationDate":"2021-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46777998","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-31DOI: 10.1080/03626784.2021.1947732
J. Gilbert
Abstract This article recounts my experience serving as an expert witness at a Human Rights Tribunal. In 2018–2019, a grade six trans girl, known only as AB, sued the Ontario provincial government in Canada for revoking a progressive sex education curriculum that addressed gender and sexual identity. While working as an advocate for AB, I wrestled with my own relationship to expertise both within the university and beyond its walls. While describing the process of preparing and testifying before the Tribunal, I focus on two points of tension. First, I draw on Irvine’s (2014) study on “dirty work” to consider the ways sexuality and gender scholars clean up their research to remove the stigma of sex. To be a sexuality and gender expert requires that I negotiate my proximity to the uncertainties of sexuality—a process complicated for the queer researcher. Second, I consider how the curriculum becomes part of this clean-up effort. In controversies surrounding the sex education of children and youth, progressive advocates counter the moralistic and often religious rhetoric of conservative activists by sterilizing the sex education curriculum through discourses of health and well-being. While I recognize the power of this position, I raise questions about how this strategy neglects the ways youth make and remake the curriculum, exceeding the intentions of teachers, parents, and politicians.
{"title":"Getting dirty and coming clean: Sex education and the problem of expertise","authors":"J. Gilbert","doi":"10.1080/03626784.2021.1947732","DOIUrl":"https://doi.org/10.1080/03626784.2021.1947732","url":null,"abstract":"Abstract This article recounts my experience serving as an expert witness at a Human Rights Tribunal. In 2018–2019, a grade six trans girl, known only as AB, sued the Ontario provincial government in Canada for revoking a progressive sex education curriculum that addressed gender and sexual identity. While working as an advocate for AB, I wrestled with my own relationship to expertise both within the university and beyond its walls. While describing the process of preparing and testifying before the Tribunal, I focus on two points of tension. First, I draw on Irvine’s (2014) study on “dirty work” to consider the ways sexuality and gender scholars clean up their research to remove the stigma of sex. To be a sexuality and gender expert requires that I negotiate my proximity to the uncertainties of sexuality—a process complicated for the queer researcher. Second, I consider how the curriculum becomes part of this clean-up effort. In controversies surrounding the sex education of children and youth, progressive advocates counter the moralistic and often religious rhetoric of conservative activists by sterilizing the sex education curriculum through discourses of health and well-being. While I recognize the power of this position, I raise questions about how this strategy neglects the ways youth make and remake the curriculum, exceeding the intentions of teachers, parents, and politicians.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"455 - 472"},"PeriodicalIF":1.7,"publicationDate":"2021-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1947732","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42124850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-30DOI: 10.1080/03626784.2021.1947733
Tommy Ender
Abstract I position the use of counter-narratives as a critical approach that grants students agency and meaning in their learning and provides teachers with opportunities to present silenced curricular narratives as relevant and necessary in a globalized setting such as North America. Counter-narratives focus on a subject that preserves colonial and neo-colonial narratives to millions of K–12 students daily: social studies. The counter-narratives in this article, drawn from the collective actions of the Young Lords Party, provide the reader with concrete examples of how counter-narratives empower students who have been marginalized by the dominant social studies curriculum and educators who have been flustered by the standardization of the curriculum.
{"title":"Using counter-narratives to expand from the margins","authors":"Tommy Ender","doi":"10.1080/03626784.2021.1947733","DOIUrl":"https://doi.org/10.1080/03626784.2021.1947733","url":null,"abstract":"Abstract I position the use of counter-narratives as a critical approach that grants students agency and meaning in their learning and provides teachers with opportunities to present silenced curricular narratives as relevant and necessary in a globalized setting such as North America. Counter-narratives focus on a subject that preserves colonial and neo-colonial narratives to millions of K–12 students daily: social studies. The counter-narratives in this article, drawn from the collective actions of the Young Lords Party, provide the reader with concrete examples of how counter-narratives empower students who have been marginalized by the dominant social studies curriculum and educators who have been flustered by the standardization of the curriculum.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"437 - 454"},"PeriodicalIF":1.7,"publicationDate":"2021-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1947733","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48806079","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-12DOI: 10.1080/03626784.2021.1938972
Matilda Keynes
Abstract Existing research on history education’s role in agendas of transitional justice is focused on societies undertaking regime change or rebuilding after extensive conflict and often centres disciplinary competencies as part of educational reform objectives to support political transition. However, the orientation towards transitional justice in settler colonial democracies such as Australia has prompted debate about the role of history curriculum in transitional contexts where constructivist, discipline-based approaches are already prescribed. While “historical thinking” in Australia has been a pragmatic middle way between polarised single-narrative and deconstructivist paradigms, this article argues that questions of transitional justice return the subjective, contemporary, and political to history education in ways that challenge the scope of disciplinary meaning-making and complicate the civic promises of disciplinary thinking. By discussing examples of how time is presently imagined and engaged using second-order historical thinking concepts, this article engages some key limitations of disciplinary history curriculum vis-à-vis transitional justice. It suggests alternate approaches that stretch the disciplinary paradigm in new directions that carry important implications for other societies engaged in questions of transitional justice.
{"title":"Engaging transitional justice in Australian history curriculum: Times, temporalities and historical thinking","authors":"Matilda Keynes","doi":"10.1080/03626784.2021.1938972","DOIUrl":"https://doi.org/10.1080/03626784.2021.1938972","url":null,"abstract":"Abstract Existing research on history education’s role in agendas of transitional justice is focused on societies undertaking regime change or rebuilding after extensive conflict and often centres disciplinary competencies as part of educational reform objectives to support political transition. However, the orientation towards transitional justice in settler colonial democracies such as Australia has prompted debate about the role of history curriculum in transitional contexts where constructivist, discipline-based approaches are already prescribed. While “historical thinking” in Australia has been a pragmatic middle way between polarised single-narrative and deconstructivist paradigms, this article argues that questions of transitional justice return the subjective, contemporary, and political to history education in ways that challenge the scope of disciplinary meaning-making and complicate the civic promises of disciplinary thinking. By discussing examples of how time is presently imagined and engaged using second-order historical thinking concepts, this article engages some key limitations of disciplinary history curriculum vis-à-vis transitional justice. It suggests alternate approaches that stretch the disciplinary paradigm in new directions that carry important implications for other societies engaged in questions of transitional justice.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"413 - 436"},"PeriodicalIF":1.7,"publicationDate":"2021-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1938972","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41618094","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.1080/03626784.2021.1938973
Saili S. Kulkarni
Abstract Teacher beliefs about race and dis/ability 1 are important in understanding how teachers educate and support students of color with dis/abilities. This is particularly critical because of the overrepresentation of students of color in special education, irrelevant curriculum, and poor post-school outcomes which continue to impact students of color with dis/abilities in US public schools. Using qualitative counter-stories of goodness and smartness, this study highlights the expressed beliefs of two special education teachers of color, Leena and Leonardo, who were completing a special education teaching credential program at a Hispanic Serving Institution (HSI) in Southern California. The teachers were asked to compose a series of short and long reflections as part of two courses centering dis/ability and race. They also participated in follow-up interviews in which they reflected on their beliefs and experiences with the intersections of dis/ability and race. Courses were intentionally restructured using Dis/ability Studies and Critical Race Theory (DisCrit), and analyses specifically focused on how participants were positioned through the framework of smartness and goodness. Findings revealed how the experiences of special education teachers of color across time and space were filled with examples of racism and ableism that shaped their beliefs and identities as teachers of color and teachers committed to racial and dis/ability justice. Each counter-story also highlights the challenges special education teachers of color face because of their experiences of multiple and intersecting oppressions.
{"title":"Special education teachers of color and their beliefs about dis/ability and race: Counter-stories of smartness and goodness","authors":"Saili S. Kulkarni","doi":"10.1080/03626784.2021.1938973","DOIUrl":"https://doi.org/10.1080/03626784.2021.1938973","url":null,"abstract":"Abstract Teacher beliefs about race and dis/ability 1 are important in understanding how teachers educate and support students of color with dis/abilities. This is particularly critical because of the overrepresentation of students of color in special education, irrelevant curriculum, and poor post-school outcomes which continue to impact students of color with dis/abilities in US public schools. Using qualitative counter-stories of goodness and smartness, this study highlights the expressed beliefs of two special education teachers of color, Leena and Leonardo, who were completing a special education teaching credential program at a Hispanic Serving Institution (HSI) in Southern California. The teachers were asked to compose a series of short and long reflections as part of two courses centering dis/ability and race. They also participated in follow-up interviews in which they reflected on their beliefs and experiences with the intersections of dis/ability and race. Courses were intentionally restructured using Dis/ability Studies and Critical Race Theory (DisCrit), and analyses specifically focused on how participants were positioned through the framework of smartness and goodness. Findings revealed how the experiences of special education teachers of color across time and space were filled with examples of racism and ableism that shaped their beliefs and identities as teachers of color and teachers committed to racial and dis/ability justice. Each counter-story also highlights the challenges special education teachers of color face because of their experiences of multiple and intersecting oppressions.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"496 - 521"},"PeriodicalIF":1.7,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1938973","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49441672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-17DOI: 10.1080/03626784.2021.1915690
Valentina Errázuriz, Macarena García-González
Abstract Reading is often regarded as a public good and an essential part of developing almost every aspect of human potential. In this article, we survey the “affective economies” of literary reading through a textual and visual analysis of documents issued by Chile’s Ministry of Education. Through a critical and diffractive reading of these documents with Ahmed’s (2004, 2010) and Braidotti’s (2018) conceptualizations of the affective, we claim that when reading is presented as beneficial, pleasurable, and promising, an assemblage of exclusion is set into motion. We describe how the affective repertoires in these documents reinforce oppressive and exclusionary neoliberal values under the guise of the promise of future happiness. The pleasure and happiness that can be achieved through literary reading, however, is only accessible to those who are willing to orientate themselves in the “right ways.” In this orientation, the cognitive is privileged over the emotional, and readers are supposed to learn to postpone any current demands for the promise of future happiness.
{"title":"“More person, and, therefore, more satisfied and happy”: The affective economy of reading promotion in Chile","authors":"Valentina Errázuriz, Macarena García-González","doi":"10.1080/03626784.2021.1915690","DOIUrl":"https://doi.org/10.1080/03626784.2021.1915690","url":null,"abstract":"Abstract Reading is often regarded as a public good and an essential part of developing almost every aspect of human potential. In this article, we survey the “affective economies” of literary reading through a textual and visual analysis of documents issued by Chile’s Ministry of Education. Through a critical and diffractive reading of these documents with Ahmed’s (2004, 2010) and Braidotti’s (2018) conceptualizations of the affective, we claim that when reading is presented as beneficial, pleasurable, and promising, an assemblage of exclusion is set into motion. We describe how the affective repertoires in these documents reinforce oppressive and exclusionary neoliberal values under the guise of the promise of future happiness. The pleasure and happiness that can be achieved through literary reading, however, is only accessible to those who are willing to orientate themselves in the “right ways.” In this orientation, the cognitive is privileged over the emotional, and readers are supposed to learn to postpone any current demands for the promise of future happiness.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"229 - 260"},"PeriodicalIF":1.7,"publicationDate":"2021-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1915690","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42830475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-17DOI: 10.1080/03626784.2021.1922030
Lucy El-Sherif
I come from a language whose word for curriculum, manhaj, is used far more richly than is common in English. Lexically and etymologically, manhaj demonstrates to us an episteme from which the point of departure for curriculum is broadly defined. Almost all Arabic words have a triconsonantal root from which families of words are built according to set patterns, and for manhaj, that root is na-ha-ja, pronounced nahaja (Al-Ma’any, n.d.-a; Ba’albaki, 1995, p. 1193). A root like nahaja defines the heart of all nouns and verbs built on its forms and extensions, carrying connotative shades of meaning beyond the word and denotative shared uses of the basic meaning. The root nahaja ن ه ج is a verb that means “to follow, pursue, take, enter upon; to proceed, act,” “to clarify, make clear,” as well as to become vivid, and “to pant, gasp, be out of breath” (Al-Ma’any, n.d.-a; Ba’albaki, 1995, p. 1193). Its expression as the noun nahj ن ه ج means “open way; plain road” and “method, procedure, way; and course, manner, approach” (Ba’albaki, 1995, p. 1193). Common phrases that are based on the root nahaja in education and research include manhaju al-ta’al im or al-dirasa, the manhaj of learning or of study, which is used to refer to school curriculum (Ba’albaki, 1995, p. 1130); ‘ilmu al-manhaj, the knowledge of manhaj, which means “methodology” (Ba’albaki, 1995, p. 1130); as well as manhaju al-bah: th, which means “the methodology of research, research methods, research procedures” (Ba’albaki, 1995, p. 1130); or, colloquially in educational contexts, manhaj or minh aj (Al-Ma’any, n.d.-a). Nahaja is often used in conjunction with nahaja al-mas’alah, which means to make the issue clear (Al-Ma’any, n.d.-a), or when referring to a person who embodies considerable knowledge and ethics such that they are now an expert, role model, or manhaj h: aq (Hawramani, n.d.). It shows up every day as manhaj h: ayah, and in the Quran as minh aj, to mean a way of life (such as faith is a way of life, reading is a way of life, this is my way of life, etc.), in addition to many other uses. Thus, nahaja conveys not only to follow a path, similar to the Latin root currere, but also to clarify, to be intentional, to know, embody, and pursue; literally and linguistically nahaja involves a strenuous breathing that clings to an essential function of life. Using the root nahaja in any one of the forms links to its use in any of the other forms, pointing to how embodiment, intentionality, action, and attaining clarity are all interwoven. Its Arabic usage underscores how knowing and being are not easily categorized into separate realms, as they are in humanistic onto-epistemology, and how non-western worldviews have historically recognized curriculum as broadly defined.
{"title":"Manhaj, or curriculum, broadly defined","authors":"Lucy El-Sherif","doi":"10.1080/03626784.2021.1922030","DOIUrl":"https://doi.org/10.1080/03626784.2021.1922030","url":null,"abstract":"I come from a language whose word for curriculum, manhaj, is used far more richly than is common in English. Lexically and etymologically, manhaj demonstrates to us an episteme from which the point of departure for curriculum is broadly defined. Almost all Arabic words have a triconsonantal root from which families of words are built according to set patterns, and for manhaj, that root is na-ha-ja, pronounced nahaja (Al-Ma’any, n.d.-a; Ba’albaki, 1995, p. 1193). A root like nahaja defines the heart of all nouns and verbs built on its forms and extensions, carrying connotative shades of meaning beyond the word and denotative shared uses of the basic meaning. The root nahaja ن ه ج is a verb that means “to follow, pursue, take, enter upon; to proceed, act,” “to clarify, make clear,” as well as to become vivid, and “to pant, gasp, be out of breath” (Al-Ma’any, n.d.-a; Ba’albaki, 1995, p. 1193). Its expression as the noun nahj ن ه ج means “open way; plain road” and “method, procedure, way; and course, manner, approach” (Ba’albaki, 1995, p. 1193). Common phrases that are based on the root nahaja in education and research include manhaju al-ta’al im or al-dirasa, the manhaj of learning or of study, which is used to refer to school curriculum (Ba’albaki, 1995, p. 1130); ‘ilmu al-manhaj, the knowledge of manhaj, which means “methodology” (Ba’albaki, 1995, p. 1130); as well as manhaju al-bah: th, which means “the methodology of research, research methods, research procedures” (Ba’albaki, 1995, p. 1130); or, colloquially in educational contexts, manhaj or minh aj (Al-Ma’any, n.d.-a). Nahaja is often used in conjunction with nahaja al-mas’alah, which means to make the issue clear (Al-Ma’any, n.d.-a), or when referring to a person who embodies considerable knowledge and ethics such that they are now an expert, role model, or manhaj h: aq (Hawramani, n.d.). It shows up every day as manhaj h: ayah, and in the Quran as minh aj, to mean a way of life (such as faith is a way of life, reading is a way of life, this is my way of life, etc.), in addition to many other uses. Thus, nahaja conveys not only to follow a path, similar to the Latin root currere, but also to clarify, to be intentional, to know, embody, and pursue; literally and linguistically nahaja involves a strenuous breathing that clings to an essential function of life. Using the root nahaja in any one of the forms links to its use in any of the other forms, pointing to how embodiment, intentionality, action, and attaining clarity are all interwoven. Its Arabic usage underscores how knowing and being are not easily categorized into separate realms, as they are in humanistic onto-epistemology, and how non-western worldviews have historically recognized curriculum as broadly defined.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"181 - 190"},"PeriodicalIF":1.7,"publicationDate":"2021-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1922030","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46761042","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-27DOI: 10.1080/03626784.2021.1941798
Nichole A. Guillory
Abstract The article is meant to be a discursive libationary tribute to Audre Lorde’s theorizing on Black women’s survival. An example of Taliaferro-Baszile’s critical race/feminist currere and Pinar’s curriculum as complicated conversation, the article brings together Lorde’s voice with those of other Black women to analyze my past, present, and future. I begin with Lorde’s voice, citing her work as a beginning place for each new idea. This citational praxis represents the libationary call, her thought anchored in the ancestral plane that connects past to present. I place Lorde’s words alongside my own and other Black women scholars’ as a kind of response, an answer to and expression of gratitude for Lorde’s legacy. This call-and-response loop becomes a dialogic libation honouring Black women’s survival.
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Pub Date : 2021-05-27DOI: 10.1080/03626784.2021.1941795
I. Nuñez
Abstract I feel more gratitude for the curriculum of my sexuality than for my learning in any other area of life. In this article, I explore that curriculum autobiographically, recalling the people and experiences that shaped my sexual self. While much of that learning was bodily, many of my most important teachers were the women who shaped my thinking about sexuality in person and on the page. Appreciative reflection on these women and what they taught me weaves in another area of learning: my curriculum of gratitude. Wise women, and their lessons on sexuality, are just some of the teachers of my life curriculum, considered here as currere, the whole of my journey. I feel gratitude for them all. I believe that if more people experienced a sexual curriculum that was joyful, accepting, celebratory, judgement-free, and replete with gratitude, there would be a great deal more happiness, and even more gratitude, in the world.
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