Pub Date : 2021-05-27DOI: 10.1080/03626784.2021.1941797
Claudia Eppert
Abstract Given ecological atrocities and widespread ill mental health among humans, this article contemplates possibilities for educations of ecological well-becoming. It introduces contemplative, emotion-aware, and cosmospolitan embraces as part of such educations. Additionally, with reference to psychoanalysis, Buddhist thought, and Indigenous, specifically Anishinaabe, wisdom, I consider and complicate literacies steeped in gratitude for (Mother) Earth, wildlife, and women. I also wrestle with such dualisms as contemplation/action, mind/body, wilderness/civilization, self/other, inner/outer, and knowing/not knowing. By way of conclusion, I introduce Lifeworld educations, nondual ecological well-becoming and gratitude, and also briefly consider select implications of ecological well-becoming for contemporary schooling.
{"title":"Contemplating educations of ecological well-becoming, with gratitude to (Mother) Earth, wildlife, and women","authors":"Claudia Eppert","doi":"10.1080/03626784.2021.1941797","DOIUrl":"https://doi.org/10.1080/03626784.2021.1941797","url":null,"abstract":"Abstract Given ecological atrocities and widespread ill mental health among humans, this article contemplates possibilities for educations of ecological well-becoming. It introduces contemplative, emotion-aware, and cosmospolitan embraces as part of such educations. Additionally, with reference to psychoanalysis, Buddhist thought, and Indigenous, specifically Anishinaabe, wisdom, I consider and complicate literacies steeped in gratitude for (Mother) Earth, wildlife, and women. I also wrestle with such dualisms as contemplation/action, mind/body, wilderness/civilization, self/other, inner/outer, and knowing/not knowing. By way of conclusion, I introduce Lifeworld educations, nondual ecological well-becoming and gratitude, and also briefly consider select implications of ecological well-becoming for contemporary schooling.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"307 - 331"},"PeriodicalIF":1.7,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1941797","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45070069","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: 10.1080/03626784.2021.1941796
Hongyu Wang
Abstract The feminist motif “thinking back through our mothers” calls us to claim the mother’s heritage, not to identify with her, not to repudiate her, but to become ourselves in a middle ground. In this article, the thread of thinking back through our mothers for a curriculum of organic relationality crosses different times and places and includes different racial, sexual, class, linguistic, and national contexts. I weave this thread thematically along three major lines. First, I explore the role of interconnectedness and relational dynamics as central to such a curriculum. Second, I discuss creative tensionality between mothers and daughters as generative and having implications for reclaiming the classroom in a space of simultaneous un/attachment, un/burdening, and non/belonging. Third, I argue that nonviolent relations across differences is the site for building a curriculum community that welcomes the alterity of the other and grows compassionate relationships. While drawing upon diverse women writers and feminist curriculum scholars, I also weave in autobiographical stories about my mother, who is a retired teacher educator in China. While this ongoing weaving does not lead to one singular blended product, gratitude despite difficulty emerges as one path to claim the maternal legacy.
{"title":"“Thinking back through our mothers”: A curriculum of organic relationality","authors":"Hongyu Wang","doi":"10.1080/03626784.2021.1941796","DOIUrl":"https://doi.org/10.1080/03626784.2021.1941796","url":null,"abstract":"Abstract The feminist motif “thinking back through our mothers” calls us to claim the mother’s heritage, not to identify with her, not to repudiate her, but to become ourselves in a middle ground. In this article, the thread of thinking back through our mothers for a curriculum of organic relationality crosses different times and places and includes different racial, sexual, class, linguistic, and national contexts. I weave this thread thematically along three major lines. First, I explore the role of interconnectedness and relational dynamics as central to such a curriculum. Second, I discuss creative tensionality between mothers and daughters as generative and having implications for reclaiming the classroom in a space of simultaneous un/attachment, un/burdening, and non/belonging. Third, I argue that nonviolent relations across differences is the site for building a curriculum community that welcomes the alterity of the other and grows compassionate relationships. While drawing upon diverse women writers and feminist curriculum scholars, I also weave in autobiographical stories about my mother, who is a retired teacher educator in China. While this ongoing weaving does not lead to one singular blended product, gratitude despite difficulty emerges as one path to claim the maternal legacy.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"332 - 349"},"PeriodicalIF":1.7,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44533535","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: 10.1080/03626784.2021.1948229
Claudia Eppert, Jacqueline Bach
Often a moment of time can influence the tone and content of one’s work. We initially conceived of what would become this special symposium in 2017. In the United States, Hillary Clinton had become the first cisgender woman nominated for the presidency, three women of colour were elected to the US Senate, and it was proposed that Harriet Tubman replace Andrew Jackson on the 20-dollar bill. Women in the US were receiving recognition in so many ways. Then came the election of Donald Trump. The air was thick with despair. But, one of the largest women’s marches in US history followed to protest the election results. The year 2017 also witnessed the #MeToo movement, followed by the 2018 #TimesUp protests. The societal shifts happening were breath-taking, and we, the editors of this symposium, were buoyed, filled with optimism and gratitude. We envisioned a special symposium alongside these movements, in which we and our contributors would herald our gratitude for the many women who had inspired us over the years. Our focus on women’s ideas and feminist and gendered issues would be responsive to insights concerning the ongoing need to include women’s voices in the curriculum (Grumet, 1988; Hendry, 2011; Miller, 2005). Too often in our highly competitive-individualistic Western contexts, we do not sufficiently acknowledge those with whom we have/had relations, whether in person or through their work. Indeed, writing now, in 2021, we remain aware of how much educational scholarship continues to emphasize the work of male scholars and also continues to manifest a certain “anxiety of influence.” When asked who her own key influences were, science fiction writer LeGuin (2004) responded:
{"title":"Questions of gratitude: Storying transformative and curricular relationships with women’s experiences and lives","authors":"Claudia Eppert, Jacqueline Bach","doi":"10.1080/03626784.2021.1948229","DOIUrl":"https://doi.org/10.1080/03626784.2021.1948229","url":null,"abstract":"Often a moment of time can influence the tone and content of one’s work. We initially conceived of what would become this special symposium in 2017. In the United States, Hillary Clinton had become the first cisgender woman nominated for the presidency, three women of colour were elected to the US Senate, and it was proposed that Harriet Tubman replace Andrew Jackson on the 20-dollar bill. Women in the US were receiving recognition in so many ways. Then came the election of Donald Trump. The air was thick with despair. But, one of the largest women’s marches in US history followed to protest the election results. The year 2017 also witnessed the #MeToo movement, followed by the 2018 #TimesUp protests. The societal shifts happening were breath-taking, and we, the editors of this symposium, were buoyed, filled with optimism and gratitude. We envisioned a special symposium alongside these movements, in which we and our contributors would herald our gratitude for the many women who had inspired us over the years. Our focus on women’s ideas and feminist and gendered issues would be responsive to insights concerning the ongoing need to include women’s voices in the curriculum (Grumet, 1988; Hendry, 2011; Miller, 2005). Too often in our highly competitive-individualistic Western contexts, we do not sufficiently acknowledge those with whom we have/had relations, whether in person or through their work. Indeed, writing now, in 2021, we remain aware of how much educational scholarship continues to emphasize the work of male scholars and also continues to manifest a certain “anxiety of influence.” When asked who her own key influences were, science fiction writer LeGuin (2004) responded:","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"287 - 292"},"PeriodicalIF":1.7,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42688383","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: 10.1080/03626784.2021.1941794
Jacqueline Bach
Abstract By pulling from the complex field of fan studies, I hope to show how fan studies, particularly fangirls and their practices, can inform the field of curriculum theory. In this article, through an autobiographical sharing of moments, I consider how fangirl practices have shaped the way I regard scholars, conferences, and relationships. I then introduce a notion of “disruptive gratitude” into understandings of both fandom and curriculum theorizing and discuss how that concept might be used as a way to interrupt those fan(girl) practices that silence, erase, and oppress. Then, I consider three moments of disruptive gratitude that demonstrate my fangirling and reflect on how those moments have shaped my interactions with the community (and a fandom) in scholarship, spaces, and structures. I conclude by theorizing how the notion of disruptive gratitude enacted through fangirl practices serves as a possible way to undertake the necessary work of curriculum theory in order to challenge the structures of the field that standardize education, demoralize the profession, and ignore inequities.
{"title":"Disruptive gratitude: Challenging relationships between fangirls and curriculum theory","authors":"Jacqueline Bach","doi":"10.1080/03626784.2021.1941794","DOIUrl":"https://doi.org/10.1080/03626784.2021.1941794","url":null,"abstract":"Abstract By pulling from the complex field of fan studies, I hope to show how fan studies, particularly fangirls and their practices, can inform the field of curriculum theory. In this article, through an autobiographical sharing of moments, I consider how fangirl practices have shaped the way I regard scholars, conferences, and relationships. I then introduce a notion of “disruptive gratitude” into understandings of both fandom and curriculum theorizing and discuss how that concept might be used as a way to interrupt those fan(girl) practices that silence, erase, and oppress. Then, I consider three moments of disruptive gratitude that demonstrate my fangirling and reflect on how those moments have shaped my interactions with the community (and a fandom) in scholarship, spaces, and structures. I conclude by theorizing how the notion of disruptive gratitude enacted through fangirl practices serves as a possible way to undertake the necessary work of curriculum theory in order to challenge the structures of the field that standardize education, demoralize the profession, and ignore inequities.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"366 - 380"},"PeriodicalIF":1.7,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48319720","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 : 2021-04-19DOI: 10.1080/03626784.2020.1843966
Esther O. Ohito, Keffrelyn D. Brown
Abstract Black affective networks form in evanescent moments when two or more Black people in a white space cluster around a Black feeling and other things. This article is a feminist narrative inquiry into Black affective networks in classrooms on the campuses of Predominantly White Institutions (PWIs) in the United States. Authors inhabit dual roles as researchers and study participants in an investigation of affects that percolated in two classrooms, catalyzing the constitution of Black affective networks in those contexts. In the lineage of contemporary Black feminism, authors use beautiful writing as a method with which to narrate stories illustrating the formation of these assemblages. The stories show that these constellations served as locations for the production of counter-hegemonic knowledge of Blackness—that is, perceptual spaces where knowledge of Blackness not as abject but rather as a wellspring of Black excitement, pride, love, and joy was transacted. Ergo, Black affective networks provided Black faculty and students with pathways for temporary escape from the anti-Black violence built into PWIs. Authors pivot from this inquiry on the im/possibility of classrooms in PWIs functioning as safe spaces for Black faculty and students to echo calls for a turn to Black affect theory and to trouble diversity and inclusion discourses in US higher education.
{"title":"Feeling safe from the storm of anti-Blackness: Black affective networks and the im/possibility of safe classroom spaces in Predominantly White Institutions","authors":"Esther O. Ohito, Keffrelyn D. Brown","doi":"10.1080/03626784.2020.1843966","DOIUrl":"https://doi.org/10.1080/03626784.2020.1843966","url":null,"abstract":"Abstract Black affective networks form in evanescent moments when two or more Black people in a white space cluster around a Black feeling and other things. This article is a feminist narrative inquiry into Black affective networks in classrooms on the campuses of Predominantly White Institutions (PWIs) in the United States. Authors inhabit dual roles as researchers and study participants in an investigation of affects that percolated in two classrooms, catalyzing the constitution of Black affective networks in those contexts. In the lineage of contemporary Black feminism, authors use beautiful writing as a method with which to narrate stories illustrating the formation of these assemblages. The stories show that these constellations served as locations for the production of counter-hegemonic knowledge of Blackness—that is, perceptual spaces where knowledge of Blackness not as abject but rather as a wellspring of Black excitement, pride, love, and joy was transacted. Ergo, Black affective networks provided Black faculty and students with pathways for temporary escape from the anti-Black violence built into PWIs. Authors pivot from this inquiry on the im/possibility of classrooms in PWIs functioning as safe spaces for Black faculty and students to echo calls for a turn to Black affect theory and to trouble diversity and inclusion discourses in US higher education.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"135 - 160"},"PeriodicalIF":1.7,"publicationDate":"2021-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2020.1843966","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49024630","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 : 2021-04-19DOI: 10.1080/03626784.2021.1889924
J. Wark
Abstract Land acknowledgements have become almost ubiquitous in post-secondary education settings in Canada. However, the origins and widespread popularity of these practices has gone largely unexamined. In this article, the literature on land acknowledgement practices in Canada is reviewed, focusing in particular on the growing criticisms of these acknowledgements. While initially understood as culturally based political statements to resist the erasure of Indigenous presence and colonial violence, these practices have been repurposed in settler institutions. Land acknowledgements have now become deeply embedded in state-sponsored “forgive-and-forget” reconciliation efforts that seek to absorb Indigenous peoples into the body politic of “good Canadians”. This shift in acknowledgement practices has been increasingly criticized for devolving into box-ticking exercises, strictly symbolic gestures, moves to settler innocence, and attempts to rewrite Indigenous and settler colonial history. Analysing the literature using a lens of settler colonial theory, I argue that institutionalized land acknowledgements in Canada do not pertain to actual Indigenous peoples. These statements reference a mythical fabrication of Indigenousness that is consistent with settler dreams of benevolence, innocence, and the end of colonization in Canada. This co-optation of Indigeneity has important implications for recent efforts to “Indigenize the academy” through the inclusion of Indigenous knowledges in curriculum. In response to this subversion of Indigenous knowledges, a stance of refusal on the part of Indigenous members of the academy can be a demonstration of agency in institutions in which we are relatively powerless.
{"title":"Land acknowledgements in the academy: Refusing the settler myth","authors":"J. Wark","doi":"10.1080/03626784.2021.1889924","DOIUrl":"https://doi.org/10.1080/03626784.2021.1889924","url":null,"abstract":"Abstract Land acknowledgements have become almost ubiquitous in post-secondary education settings in Canada. However, the origins and widespread popularity of these practices has gone largely unexamined. In this article, the literature on land acknowledgement practices in Canada is reviewed, focusing in particular on the growing criticisms of these acknowledgements. While initially understood as culturally based political statements to resist the erasure of Indigenous presence and colonial violence, these practices have been repurposed in settler institutions. Land acknowledgements have now become deeply embedded in state-sponsored “forgive-and-forget” reconciliation efforts that seek to absorb Indigenous peoples into the body politic of “good Canadians”. This shift in acknowledgement practices has been increasingly criticized for devolving into box-ticking exercises, strictly symbolic gestures, moves to settler innocence, and attempts to rewrite Indigenous and settler colonial history. Analysing the literature using a lens of settler colonial theory, I argue that institutionalized land acknowledgements in Canada do not pertain to actual Indigenous peoples. These statements reference a mythical fabrication of Indigenousness that is consistent with settler dreams of benevolence, innocence, and the end of colonization in Canada. This co-optation of Indigeneity has important implications for recent efforts to “Indigenize the academy” through the inclusion of Indigenous knowledges in curriculum. In response to this subversion of Indigenous knowledges, a stance of refusal on the part of Indigenous members of the academy can be a demonstration of agency in institutions in which we are relatively powerless.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"191 - 209"},"PeriodicalIF":1.7,"publicationDate":"2021-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1889924","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44355787","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 : 2021-04-15DOI: 10.1080/03626784.2020.1865104
T. Nichols, R. LeBlanc
Abstract Recently, talk of “fake news” – and its relation to wider epistemic crises, from climate denialism to the creep of global ethno-nationalism – has renewed attention to media literacy in education. For some, revived discussions of media literacy offer protection (e.g., strategies for identifying and critiquing media bias and misinformation). For others, they offer empowerment (e.g., equipping youth to produce media messages that challenge misinformation or represent marginalized perspectives). In this article, we consider how such approaches, while often generative, retain a focus of media pedagogy that centers the actions of individual humans – namely, “literacies,” or practices associated with the interpretation or creation of media texts. This orientation, we suggest, elides more distributive agencies, human and nonhuman, that animate contemporary media contexts and their usage: the imbrication of material (hardware), aesthetic (interfaces), computational (algorithms), and regulatory (protocols/defaults) actors with wider networks of institutional governance and political economy. Drawing from theories of scalar assemblages, posthumanist performativtity, and platform studies, we demonstrate how an alternate orientation to media pedagogy – one grounded in “ecology” rather than “literacy” – provides a wider repertoire of resources for navigating contemporary media environments, including (but not limited to) the challenges wrought by post-truth politics. Importantly, we suggest that an orientation of “civic media ecology” does not obviate traditional representational concerns of media literacy, but augments them by making legible the performative entanglements that constitute and animate processes of media production and consumption.
{"title":"Media education and the limits of “literacy”: Ecological orientations to performative platforms","authors":"T. Nichols, R. LeBlanc","doi":"10.1080/03626784.2020.1865104","DOIUrl":"https://doi.org/10.1080/03626784.2020.1865104","url":null,"abstract":"Abstract Recently, talk of “fake news” – and its relation to wider epistemic crises, from climate denialism to the creep of global ethno-nationalism – has renewed attention to media literacy in education. For some, revived discussions of media literacy offer protection (e.g., strategies for identifying and critiquing media bias and misinformation). For others, they offer empowerment (e.g., equipping youth to produce media messages that challenge misinformation or represent marginalized perspectives). In this article, we consider how such approaches, while often generative, retain a focus of media pedagogy that centers the actions of individual humans – namely, “literacies,” or practices associated with the interpretation or creation of media texts. This orientation, we suggest, elides more distributive agencies, human and nonhuman, that animate contemporary media contexts and their usage: the imbrication of material (hardware), aesthetic (interfaces), computational (algorithms), and regulatory (protocols/defaults) actors with wider networks of institutional governance and political economy. Drawing from theories of scalar assemblages, posthumanist performativtity, and platform studies, we demonstrate how an alternate orientation to media pedagogy – one grounded in “ecology” rather than “literacy” – provides a wider repertoire of resources for navigating contemporary media environments, including (but not limited to) the challenges wrought by post-truth politics. Importantly, we suggest that an orientation of “civic media ecology” does not obviate traditional representational concerns of media literacy, but augments them by making legible the performative entanglements that constitute and animate processes of media production and consumption.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"389 - 412"},"PeriodicalIF":1.7,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2020.1865104","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45408782","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 : 2021-01-20DOI: 10.1080/03626784.2021.1877518
Sun Young Lee
Abstract This article explores the cultural practice of observation in teacher education, focusing on how teachers “learn to see” the differences between students. Conceptualizing “the visual” as a curricular problem that produces certain knowledge as in/valuable, I historicize the practice of scientific observation as embodying anticipatory reasoning, which directs teachers to see, name, and categorize the differences in the present in relation to the normative future. The analysis highlights the double gesture of observation; whereas teachers understand seeing diversity as a precondition to providing pedagogical and curricular supports for all students, this practice actually maintains the boundaries that demarcate human differences. The findings provide insights into evidence-based education today. Compared to the teachers at the turn of the twentieth century who contributed to visualizing racial differences, today’s evidence-based reforms prepare teachers to reduce the achievement gap that is associated with students’ racial, ethnic, and linguistic diversity. Despite this historical change towards more equitable education, teachers continue to contribute to reifying the racialized social ordering by failing to question how the white-centric gaze of deviancy structures the racial, ethnic, and linguistic diversity in the education system. I suggest that studies of diversity in education should consider visual politics and that teacher education programs should promote cultural and historical sensibility to prepare teachers to challenge the pre-established curricular discourse and systemic racism.
{"title":"Seeing the difference: Anticipatory reasoning of observation and its double gesture in teacher education","authors":"Sun Young Lee","doi":"10.1080/03626784.2021.1877518","DOIUrl":"https://doi.org/10.1080/03626784.2021.1877518","url":null,"abstract":"Abstract This article explores the cultural practice of observation in teacher education, focusing on how teachers “learn to see” the differences between students. Conceptualizing “the visual” as a curricular problem that produces certain knowledge as in/valuable, I historicize the practice of scientific observation as embodying anticipatory reasoning, which directs teachers to see, name, and categorize the differences in the present in relation to the normative future. The analysis highlights the double gesture of observation; whereas teachers understand seeing diversity as a precondition to providing pedagogical and curricular supports for all students, this practice actually maintains the boundaries that demarcate human differences. The findings provide insights into evidence-based education today. Compared to the teachers at the turn of the twentieth century who contributed to visualizing racial differences, today’s evidence-based reforms prepare teachers to reduce the achievement gap that is associated with students’ racial, ethnic, and linguistic diversity. Despite this historical change towards more equitable education, teachers continue to contribute to reifying the racialized social ordering by failing to question how the white-centric gaze of deviancy structures the racial, ethnic, and linguistic diversity in the education system. I suggest that studies of diversity in education should consider visual politics and that teacher education programs should promote cultural and historical sensibility to prepare teachers to challenge the pre-established curricular discourse and systemic racism.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"50 1","pages":"378 - 399"},"PeriodicalIF":1.7,"publicationDate":"2021-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2021.1877518","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44663849","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 : 2021-01-19DOI: 10.1080/03626784.2020.1860642
Muna Saleh
Abstract Beginning with a storied moment of encounter at an academic conference in which several scholars confidently asserted the need to “humanize those who have been dehumanized”, I engage in autobiographical narrative inquiry into my tensions with this seemingly “common sense” pedagogical belief and curricular approach. I do so by interweaving my stories of experiences as a teacher educator, intergenerational survivor of Palestinian displacement, mother to a dis/abled child, and Canadian Muslim woman in hijab who is all too familiar with a condescending pity of those who project their stories of me—of who they believe me to be and what they believe my experiences to be—upon me. I also draw upon the work and ideas of curriculum, feminist, and cultural scholars and theorists to illuminate how teaching for the humanization of Others can impose borders within and between relational selves in the making. I invite other teacher educators and teachers—including those from within familial curriculum-making worlds—to imagine how we might co-compose what I have come to understand as a curriculum of Rahma alongside children, youth, families, caregivers, colleagues, and others within and across the many places we co-compose curriculum.
{"title":"“We need a new story to guide us”: Towards a curriculum of Rahma","authors":"Muna Saleh","doi":"10.1080/03626784.2020.1860642","DOIUrl":"https://doi.org/10.1080/03626784.2020.1860642","url":null,"abstract":"Abstract Beginning with a storied moment of encounter at an academic conference in which several scholars confidently asserted the need to “humanize those who have been dehumanized”, I engage in autobiographical narrative inquiry into my tensions with this seemingly “common sense” pedagogical belief and curricular approach. I do so by interweaving my stories of experiences as a teacher educator, intergenerational survivor of Palestinian displacement, mother to a dis/abled child, and Canadian Muslim woman in hijab who is all too familiar with a condescending pity of those who project their stories of me—of who they believe me to be and what they believe my experiences to be—upon me. I also draw upon the work and ideas of curriculum, feminist, and cultural scholars and theorists to illuminate how teaching for the humanization of Others can impose borders within and between relational selves in the making. I invite other teacher educators and teachers—including those from within familial curriculum-making worlds—to imagine how we might co-compose what I have come to understand as a curriculum of Rahma alongside children, youth, families, caregivers, colleagues, and others within and across the many places we co-compose curriculum.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"51 1","pages":"210 - 228"},"PeriodicalIF":1.7,"publicationDate":"2021-01-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/03626784.2020.1860642","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43097945","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 : 2021-01-01DOI: 10.1080/03626784.2020.1838231
A. Gilmore
Abstract Inspired by jazz’s epistemologies and structures, this article was written as a Black liberatory jazz album on Black Boy Joy. Threaded through musical tracks, Black Boy Joy is conceptualized as a Black spiritual Life Force and a liberatory emotional expression that refuses the anti-Black curriculum antagonizing Black boys. Black Boy Joy centers Black joy through desire-based refusal and reclaims Black subjectivities and futures through Black aesthetics. Black Boy Joy is the quotidian refusal to stay in one's designated "place" and provides a space that gives Black boys futures that they want now through Black liberatory fantasy. Through fantasies and desires, I demonstrate how vital improvisation and dissonance is to creating Black liberated futures. Through the good mess of jazz improvisation, I invite the audience to (re)imagine, (re)explore, and linger with these concepts within a musical Black Study.
受爵士乐认识论和结构的启发，这篇文章是一首黑人解放爵士乐专辑《Black Boy Joy》。《黑人男孩的快乐》贯穿于音乐的脉络中，被概念化为一种黑人的精神生命力和一种解放的情感表达，它拒绝反对黑人男孩的反黑人课程。《黑人男孩的快乐》通过以欲望为基础的拒绝来集中黑人的快乐，并通过黑人美学来重新确立黑人的主体性和未来。黑人男孩的快乐是一种日常的拒绝呆在自己指定的“地方”，并通过黑人解放的幻想为黑人男孩提供了他们现在想要的未来的空间。通过幻想和欲望，我展示了即兴创作和不和谐对于创造黑人解放的未来是多么重要。通过爵士乐即兴创作的混乱，我邀请观众(重新)想象，(重新)探索，并在音乐黑人研究中逗留这些概念。
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