The best of both worlds: a critical pedagogy of place∗

Taking the position that “critical pedagogy” and “place‐based education” are mutually supportive educational traditions, this author argues for a conscious synthesis that blends the two discourses into a critical pedagogy of place. An analysis of critical pedagogy is presented that emphasizes the spatial aspects of social experience. This examination also asserts the general absence of ecological thinking demonstrated in critical social analysis concerned exclusively with human relationships. Next, a discussion of ecological place‐based education is offered. Finally, a critical pedagogy of place is defined. This pedagogy seeks the twin objectives of decolonization and “reinhabitation” through synthesizing critical and place‐based approaches. A critical pedagogy of place challenges all educators to reflect on the relationship between the kind of education they pursue and the kind of places we inhabit and leave behind for future generations.

“Place + people = politics.”—Williams (2001 Williams, T. 2001. Red: Passion and patience in the desert, New York: Pantheon Books.  [Google Scholar], p. 3)     

Toward an Eco-justice Pedagogy

This paper will address three issues: (1) the nature and importance of an eco-justice pedagogy; (2) how an eco-justice pedagogy differs from the recommendations of critical pedagogy theorists who rely upon key root metaphors (e.g. emancipated individualism, linear view of progress, anthropocentrism) that co-evolved with the Industrial Revolution and are now the basis of the globalization process; and (3) the reforms that need to be undertaken in teacher education in order for teachers to balance critical inquiry with helping students recognize and participate in the non-commodified aspects of community life. The latter will involve giving special attention to what teachers need to understand about how the language of the curriculum is based on root metaphors that organize thinking in ways that ignore environmental racism and the marginalization of different cultural approaches to community not oriented toward dependency upon modern technology and consumerism.     

Reflecting critically on the critical disposition within Internationalisation of the Curriculum (IoC): the developmental journey of a curriculum design team

ABSTRACT

Internationalisation of curriculum (IoC) practices promote students developing knowledge of other cultures, attitudes, values and ethics. This conceptual article argues that embedding critical reflection in the IoC program – through integrating insights from both IoC thinkers and critical reflection literature – may allow educators and students to not only gain understanding and/or competency in other cultures but better address questions of privilege, power and colonisation and thereby interrogate their own normative cultural understandings. Borrowing from debates within IoC pedagogy, as well as from Ahmed’s work on critical reflection, this article also argues that cross/intercultural understanding should be understood (and taught) not as a competency but a disposition towards thinking, analysing and understanding the world which is based on critiquing the ‘self’ and its relationship with the ‘other’.     

Science education and worldview

Is there a place for Indigenous Knowledge in the science curriculum for a Zulu community in rural Kwa-Zulu Natal, South Africa? This article argues “yes,” based on a participative research and development project that discovered relevant science learning in a Zulu community. Among community concerns for relevant factual and performative knowledge, we found that culture and worldview are critical to community identity, to visioning educational outcomes, and to learning in school science. Cultural practices may contribute to pedagogy and curriculum; curriculum, in turn, may affirm cultural practices. Further, worldview needs to be understood as an aspect of knowledge creation. By understanding key aspects of an African worldview, science educators can contribute to both meaningful science education and community well-being. By fostering culture and worldview, a rural community can make a unique contribution to science education.     

Visualizing Culturally Relevant Science Pedagogy Through Photonarratives of Black Middle School Teachers

This study situated in a Southern resegregated Black middle school involved four Black teachers and two White science educators’ use of photonarratives to envision culturally relevant science pedagogy. Two questions guided the study: (1) What community referents are important for conceptualizing culturally relevant practices in Black science classrooms? and (2) How do teachers’ photonarratives serve to open conversations and notions of culturally relevant science practices? The research methodologically drew upon memory-work, Black feminism, critical theory, visual methodology, and narrative inquiry as “portraiture.” Issues of positionality and identity proved to be central to this work, as three luminaries portray Black teachers’ insights about supports and barriers to teaching and learning science. The community referents identified were associated with church and its oral traditions, inequities of the market place in meeting their basic human needs, and community spaces.     

Beyond borders: trans-local critical pedagogy for inter-Asian cultural studies

Abstract

This paper challenges the apparatus of knowledge in the reproduction of the nationalist narrative of historical trauma that leads to the making of exclusive nationalism and unequal citizenship, particularly in East and Southeast Asia. I take the case of the 1965-66 genocide in Indonesia as an example to illustrate how the cultural trauma that took place in the Cold War Era had marked the turning point for follow-up nation-building and the cooperative distortion of the past through the politics of denial. This phenomenon does not happen only in Indonesia but also in other countries in the Northeast and Southeast Asia. The post-event juridical reform after these historical traumas established the foundation of national constitutions and planted the seeds of unequal citizenship in these countries. The legal practices of the post-colonial modern states repeat colonial strategies, and technique of governmentality reproduces itself through the education system at all levels. I want to suggest that to go beyond ideological borders and avoid the vicious circles of knowledge reproduction requires an innovative educational model of trans-local and critical pedagogy in the form of curricular decolonization. It aspires for a type of the university beyond the borders, beyond the walls. Through a trans-local, interdisciplinary, and cross-referencing critical studies, we then can attend to both the local but also the regional and global contexts. I also want to argue that such a model should bridge university and society to assist us in practicing epistemic decolonization to challenge the current cultural consensus.     

A Shared Place of Discovery and Creativity: Practices of Contemporary Art and Design Pedagogy

This article is based on a project that explored the practices of art and design beginning teachers (BTs) working with learners in a post‐age‐16 context. The aim of the project was to: explore contemporary art and design practices; explore the concept of artist teacher learner researcher; enable beginning teachers to collaborate with post‐age‐16 pupils and develop new approaches and strategies to art and design pedagogy. Through practices that blurred learner‐teacher identities a dialectical pedagogy emerged and a collaborative community of practice developed, all enabled through a renegotiation and reconceptualising of places of learning. The beginning teachers also started to construct their artist teacher identities, understand what it means to practise as an artist teacher in the classroom, understand the impact of these practices on teaching and learning and develop new learning and teaching methods. This project demonstrates the possibilities of these practices for contemporary art and design pedagogy and also how these practices can endure and be sustainable for this community of beginning teachers in the current cultural, social and political contexts of education.     

Working towards more socially just futures: five areas for transdisciplinary literacies research

Policy-makers and provincial governments have a responsibility to prioritise equity, diversity, inclusion and accessibility (EDIA) with approaches that leverage both intersectionality and transdisciplinarity, especially when looking at literacies research. Supported by a federally funded knowledge synthesis grant that surveyed the scope of EDIA in Canadian schools, this article focuses on youth marginalisation to address literacies learning. The authors address five concepts from a three-phase literature review to examine inclusive practices that respect, acknowledge and address EDIA in K-12 education. Across reviewed studies, there is an underlying trajectory outlining methodological challenges in implementing EDIA practices. We advance anti-racist and abolitionist approaches by addressing five areas: (1) making learning more accessible by adopting culturally responsive pedagogy informed by local cultures, languages and values; (2) pursuing sustainable professional development in culturally inclusive teaching practices; (3) creating safer school environments that nurture community-driven relationships between parents, students and their teachers; (4) reforming educational policies to concretely address structural racism, discrimination and misrepresentation of socially marginalised students by disrupting what is conceptualised and accepted as ideal culturally responsive pedagogy; and (5) prioritising community perspectives and input curriculum decisions to support underrepresented students. Ultimately, this article echoes this issue's orientations as it explores transdisciplinary practices composing an evolving understanding of literacies.     

Theoretical Claims and Empirical Evidence in Maori Education Discourse

Post‐Marxist critical sociology of education has influenced the development of indigenous (‘kaupapa’) Maori educational theory and research. Its effects are examined in four claims made for Maori education by indigenous theorists. The claims are: indigenous kaupapa Maori education is a revolutionary initiative; it is a cultural solution to Maori educational under‐achievement; it has reversed the decline of the Maori language; it provides a valid educational alternative for an ethnically and culturally distinctive population. The analysis suggests that the indigenous theory approach is representative of the position‐taking strategy that characterises post‐Marxist critical sociology of education, concluding that claims made in kaupapa Maori voice discourse are not supported by the empirical evidence which indicates a more complex social reality.     

“No Excuses” in New Orleans: The Silent Passivity of Neoliberal Schooling

Abstract

Drawing on ethnographic data, this article critically analyzes pedagogy in “no excuses” charter schools in New Orleans. Employing Ladson-Billings's framework for culturally relevant pedagogy, the author describes the level of academic rigor, cultural competence, and critical consciousness development across classrooms. This study provides empirical evidence that within a market-based system, the purpose of schooling shifts toward the production of assessment data at the expense of culturally relevant practices.     

The Learning is In‐between: The search for a metalanguage in Indigenous education

Following the first significant research into Indigenous methods of learning, it was argued that Indigenous students could learn western knowledge using Indigenous ways of learning. Subsequent research contradicted this finding to take the position that Indigenous students must learn western knowledge using western methods and so this set the scene for the development of a pedagogy where Indigenous students could learn how to learn. Theorists in Indigenous education began to search for a metalanguage. Crosscultural theorists have perceived this metalanguage in terms of an explicit and transparent pedagogy while critical theorists want Indigenous students to develop their own ways of speaking and writing and to be conscious of how they do this. However, I take the position in this paper that there is already a metalanguage at work in‐between the student and the teacher in the classroom although it is often obscured from consciousness in the effort to articulate valid, quantifiable outcomes.     

Improving learner outcomes in lifelong education: formal pedagogies in non‐formal learning contexts?

This article explores how far research findings about successful pedagogies in formal post‐school education might be used in non‐formal learning contexts – settings where learning may not lead to formal qualifications. It does this by examining a learner outcomes model adapted from a synthesis of research into retention. The article first introduces the model. It then explores this model to identify pedagogy suitable for formal education. Next it asks whether this pedagogy may also be appropriate for use in four non‐formal learning contexts: community development; adult literacy; workplace learning; and personal interest learning. While it gives a qualified ‘yes’ to the question, it acknowledges some shortcomings in the pedagogy for non‐formal adult learning. Finally, the article attempts to address shortcomings by integrating a critical dimension into the model, suggesting that learner outcomes in formal education could also benefit from the inclusion of this critical dimension.     

The shanai, the pseudosphere and other imaginings: envisioning culturally contextualised mathematics education

Adopting a self-conscious form of co-generative writing and employing a bricolage of visual images and literary genres we draw on a recent critical auto/ethnographic inquiry to engage our readers in pedagogical thoughtfulness about the problem of culturally decontextualised mathematics education in Nepal, a country rich in cultural and linguistic diversity. Combining transformative, critical mathematics and ethnomathematical perspectives we develop a critical cultural perspective on the need for a culturally contextualized mathematics education that enables Nepalese students to develop (rather than abandon) their cultural capital. We illustrate this perspective by means of an ethnodrama which portrays a pre-service teacher’s point of view of the universalist pedagogy of Dr. Euclid, a semi-fictive professor of undergraduate mathematics. We deconstruct the naivety of this conventional Western mathematics pedagogy arguing that it fails to incorporate salient aspects of Nepali culture. Subsequently we employ metaphorical imagining to envision a culturally inclusive mathematics education for enabling Nepalese teachers to (i) excavate multiple mathematical knowledge systems embedded in the daily practices of rural and remote villages across the country, and (ii) develop contextualized pedagogical perspectives to serve the diverse interests and aspirations of Nepali school children.

The Origins of Critical Theory in Education: Fabian Socialism as Social Reconstructionism in Nineteenth-Century Britain

ABSTRACT

This paper seeks to examine the influence of Fabian Socialist thinking as the primary force in the development of critical theory as applied to higher education in Britain. The paper covers the impact of scientific Fabian Socialism and the establishment of the London School of Economics and Political Science, the Frankfurt School and the rise of critical theory and pedagogy, and offers a critique of these perspectives. The social reconstructionist theory, worked out in the USA, posits schools and teachers as planned agents of social and cultural reform by addressing and solving practical social problems. The reconstructionists and critical theorists embrace notions of equality, the eradication of social injustices, multiculturalism, increasing levels of social consciousness and the discussion of controversial issues through employment of critical forms of pedagogy. In Britain, Fabian Socialism led directly to the establishment of the Labour Party as a political entity.     

A Thirst for Justice in the Arid Southwest: The Role of Epistemology and Place in Higher Education

How is the university connected to the pressing social and environmental problems that confront citizens in its region? What sorts of communities will students build in this changing cultural and environmental landscape as a result of their experiences in education? In this article I explore how an ethnobotany seminar uses critical pedagogy of place to engage students in the social, economic, and ecological relationships beyond the university campus. I describe how ethnobotany, the study of plants used by human cultures, is one way for students to explore the epistemology of Western science and traditional ecological knowledge. In this course, I encouraged students to ask, What counts as science? Whose knowledge is valued? What knowledge can sustain our communities? In our ethnobotany seminar, the topic of access and quality of water in the Southwest became a focal point for understanding the relation between place, epistemology, and ecojustice.     

Exploring classroom assessment practices: the case of teachers of English as a foreign language

The research investigated the factors which underlie the perceptions and usage of alternative assessment procedures among EFL teachers in Israel. The research was conducted within the framework of an earlier model by Hargreaves and colleagues comprising four perspectives – technological, cultural, political and postmodern – to account for teachers’ assessment practices and beliefs. The sample included 113 EFL teachers who responded to a self‐report questionnaire. The model’s four perspectives were validated using a two‐stage factor analysis. Results show that the predominant factor related to the usage of alternative assessment is the technological one, followed by the cultural and postmodern perspectives. The political perspective yielded mixed results. The findings highlight the complexity of teachers’ assessment practices reflecting not merely a testing approach but a social and educational paradigm encompassing micro constraints (technological), macro influences (political), ideologies and commonly‐held beliefs (cultural) as well as evidence of critical pedagogy (postmodern).     

Humanising Writing centre Practice: Peer tutor Reflections at a University of Technology

Abstract

Traditionally, universities of technology (UoTs) have focussed on education to prepare students for the workplace. The Durban University of Technology (DUT) is currently undergoing a pedagogical transformation with the inclusion of a general education curriculum that aims to prepare students for an increasingly complex globalised work environment. This critical paradigm shift in curriculum design foregrounds new ways of teaching, thinking and learning based broadly on humanistic principles. Writing centres in universities are positioned to sustain a teaching and learning environment in which students grow as critical citizens. This article reports on research that explored – through the thematic analysis of tutor reflections – how a humanising pedagogy underpins a responsive writing centre practice within the changing South African context. Thematic analysis of the tutors’ reflections revealed their self-awareness of the significance of communities of practice in their work. These communities of practice could be seen to cultivate a humanising pedagogy within writing centre work, which might contribute to the aesthetic, socio-political and cultural environments in which students live and work.     

Toward a justice-centered ambitious teaching framework: Shaping ambitious science teaching to be culturally sustaining and productive in a rural context

We find ourselves at a time when the need for transformation in science education is aligning with opportunity. Significant science education resources, namely the Next Generation Science Standards (NGSS) and the Ambitious Science Teaching (AST) framework, need an intentional aim of centering social justice for minoritized communities and youth as well as practices to enact it. While NGSS and AST provide concrete guidelines to support deep learning, revisions are needed to explicitly promote social justice. In this study, we sought to understand how a commitment to social justice, operationalized through culturally sustaining pedagogy (Paris, Culturally sustaining pedagogies and our futures. The Educational Forum, 2021; 85, pp. 364–376), might shape the AST framework to promote more critical versions of teaching science for equity. Through a qualitative multi-case study, we observed three preservice teacher teams engaged in planning, teaching, and debriefing a 6-day summer camp in a rural community. Findings showed that teachers shaped the AST sets of practices in ways that sustained local culture and addressed equity aims: anchoring scientific study in phenomena important to community stakeholders; using legitimizing students' stories by both using them to plan the following lessons and as data for scientific argumentation; introducing local community members as scientific experts, ultimately supporting a new sense of pride and advocacy for their community; and supporting students in publicly communicating their developing scientific expertise to community stakeholders. In shaping the AST framework through culturally sustaining pedagogy, teachers made notable investments: developing local networks; learning about local geography, history, and culture; building relationships with students; adapting lessons to incorporate students' ideas; connecting with community stakeholders to build scientific collaborations; and preparing to share their work publicly with the community. Using these findings, we offer a justice-centered ambitious science teaching (JuST) framework that can deliver the benefits of a framework of practices while also engaging in the necessarily more critical elements of equity work.