Teaching as a Healing Craft: Decolonizing the Classroom and Creating Spaces of Hopeful Resistance through Chicano-Indigenous Pedagogical Praxis

This paper builds upon the edict for self-determination in El Plan de Santa Bárbara: a Chicano plan for higher education (1969), which calls for “strategic use of education,” by placing value on needs of the community (La Causa, p. 9). For me, this passage translates into valuing needs of community-college students entering my classes and life. I believe it is my obligation, as an educator, to problematize ways in which knowledge has been defined, framed, presented, and researched by dominant ideologies informing institutions of learning at all levels. In essence, this work is a meditation allowing readers to witness how I am weaving together various strands of myself including the personal, emotional, professional, intellectual, and spiritual. It captures how my participant-observation of MAS-Tucson educators, while describing their use of barrio pedagogy and critically compassionate intellectualism, has been enhanced by my re-reading of Elena Avila’s (2000) Woman who Glows in the Dark: A Curandera Reveals Traditional Aztec Secrets of Physical and Spiritual Health. This paper represents an ongoing epistemological exercise about my own teaching and scholarship, resulting in an emergence of my own modality as an apprenticing practitioner of Chicano-Indigenous pedagogy.     

Voicing Early Years Teachers’ Subjective Experiences Through Maurice Sendak’s Outside Over There

In this article, I present a narrative conversation that combines six teachers’ responses to Maurice Sendak’s picture book, Outside Over There (1981) with my own responses to their discussions and to the book. The purpose of this research is three-fold: first, to examine how children’s literature can be used to evoke reflections in early years teachers on how they make sense of their work with children; second, to conduct a close and shared reading of Sendak’s elusive story; and third, to experiment with a dialogic, narrative form of representation. Using a qualitative form of reader response and text analysis, I assembled content from a focus group discussion held with six early years teachers, in which they discussed Sendak’s book, Outside Over There, and combined data from their responses with my own readings. Sendak’s goblins, the lead protagonist of Outside Over There, Ida, Ida’s family, and the phrasing of “outside over there” provided symbols around which the teachers discussed their professional vulnerabilities, including their subjective experiences of being undervalued in society. The picture book’s defamiliarizing effect helped the teachers question their own difficult emotions in realizing themselves within the broader field of education, and offered tools with which they could articulate the value of their “demanding internal adventures” (Cech, Angels and Wild Things: The Archetypal Poetics of Maurice Sendak, 1995, p. 237).     

Social epistemology and the theory turn: a response to Niesche

ABSTRACT

This paper is a response to Richard Niesche’s recent JEAH paper claiming a ‘theory turn’ in educational leadership. Bringing Niesche’s argument into conversation with recent work on social epistemology in the field, I argue that any claim for a theory turn is premature and arguably requires further nuancing of enduring issues. Framed around the relational methodology, the argument articulates my own complicity with the proposed theory turn, before problematising the idea of a turn and highlighting the importance of time and space. Importantly, I seek to go beyond the analytical dualism of theoretical and atheoretical categories for the purpose of offering a productive contribution for advancing understanding in the field. This is not to refute Niesche’s argument, rather to highlight some of the problems and possibilities it identifies and to the push the ideas further in the interest of scholarly dialogue and debate.     

‘Who’s Afraid of Secularisation?’ A Response to David Lewin

This response to David Lewin states the purpose of my critique of some aspects of Liam Gearon’s work. It clarifies my position on the aims of ‘inclusive’ religious education, rejecting Gearon’s view that REDCo researchers shared a common pluralistic theology, regarding religious education as having a single political aim. It reinforces Gearon’s misrepresentation of the development of the Toledo Guiding Principles. In addressing the concern that religious education serves political ends, I acknowledge that much educational discourse has a political dimension but, in the case of ‘inclusive’ religious education, I argue that an approach based on John Rawls’ view of political liberalism can facilitate understanding of religions. I respond to Lewin’s assumption that my own view of religious language is entirely propositional and I compare the view of religious language expressed by Morimoto, quoted with approval by Lewin, with that of D. Z. Phillips, noting that its adoption implies that religious ‘insiders’ and those with no religious commitments are incapable of mutual understanding. I introduce the interpretive approach as an impartial methodology for religious education. Finally, I invite Lewin to engage with empirical research informing European policy on religious education, relevant to issues of secularity and secularism.     

Aesthetic Learning,Creative Writing and English Teaching

My article argues that the concept of ‘aesthetic learning’ can be helpful for English teachers on two levels. First, it can be a useful identity for English teachers and students to adopt, based upon my own experiences as a secondary English teacher, creative writer and PhD student. Second, I argue that ‘aesthetic learning’ is an effective and productive way of analysing some of the learning processes that happen in the English teacher’s classroom. In order to arrive at these conclusions, I examine my own creative writing, teaching and learning processes from which I extrapolate the notion that we are all ‘aesthetic learners’ in the sense that we learn to appreciate the qualities of the worlds we inhabit, whether these are actual or virtual. Throughout, my own writing, learning and teaching are used to illustrate my argument. In particular, the article seeks to re-position my own teaching in secondary schools within the context of ‘aesthetic learning’.     

Fostering Childish Tendencies in Teacher Education and Young Adult Literature: The Problem of Teaching Ideas You Love

In teaching young adult literature in a teacher education programme at the undergraduate level, I pose the question of how I can best introduce my personal theoretical stances into the formal curriculum and syllabi, without unintentionally conveying such theories to my students as necessary postures. I first outline the theoretical underpinnings that inform my own work: which include psychoanalytic theory, ideas of fantasy and loss in reading experience, the concept of adolescence as a psychic and cultural relation, and the dynamics of forgetting in teacher education. In theorizing part of the process of learning to teach as the productive activation of a person’s internal archive, I then describe the methodological choices I made while constructing my course in young adult literature, where, in reference to Lynda Barry’s One Hundred Demons, my students consider the ways to best approach their own adolescent ‘demons’.     

Summing Up Our Differences: A Reply to Siegel

This is a brief rejoinder to Harvey Siegel’s ‘Dangerous Dualisms or Murky Monism? A Reply to Jim Garrison’ (35·4), which was itself a critical response to my own recent paper in this journal (33·2). This is an attempt to sum up the key points of the Deweyan pragmatism that I argue for, and hence those that Siegel opposes. It is not an attempt to settle the debate, but rather to clarify our differences.     

The Enunciation of the Subject: Sharing Jean-Luc Nancy’s Singular Plural in the Classroom

This article seeks to explore the implications of Jean-Luc Nancy’s reading of the subject for educational philosophy by connecting his re-interpretation of Descartes to his later thinking on what he names the ontological singular plural. Nancy’s re-imagining of the Cogito coalesces around the figure of the mouth (la bouche) through which the subject enunciates itself within the world. Reading this extension of the ego through the mouth as an enunciation of ontological singular plurality exposes a speaking subject that communicates via a sharing of its own being with other singular subjects. The article concludes that Nancy’s singular plural holds potential for affirming a substance-less subjectivity that can nevertheless serve as a locus of meaning in the classroom.     

Forwarding a ‘science-ethics nexus’ to critique and reorient science education pedagogy toward greater social and ecological justice

In this paper, I engage with arguments put forth by Blue Mahy in his article “A speculative-posthumanist examination of the ‘science-ethics nexus’ in Australian secondary schools.” Mahy argues that by using relational posthumanist concepts as a diffractive lens, his critiques of Australian school science standards find the underlying hegemonies of masculine, Euro-Western ideologies that infuse the stance on ethics in science education. He uses a ‘plug in process’ of posthumanist concepts to generate a ‘speculative fiction’. This is a method used to reclaim ethics and science by creating narratives produced by the diffracted projections of posthumanist concepts. In my own research on science teacher education, I explore Mahy's use of diffraction for both critiquing science curriculum and providing projections for future ethical commitments in school science education. I utilize data from my science methods course which is situated in Central California’s agricultural region at a largely Hispanic-Serving Institution.

     

Secularisation and the Securitisation of the Sacred a Response to Lewin’s Framing of the Gearon–Jackson Debate

In this article, I make a response to Lewin’s insightful and judicious contribution to the Gearon–Jackson debate. I address the central and important arguments made by Lewin in relation to three aspects of my theoretical orientations on religion in education: (1) what Lewin rightly identifies as my ‘propositional’ interpretation of religion; (2) the politicisation of religion as secularisation; and (3) the securitisation of religion in education as a ‘securitisation of the sacred’. I argue some theoretical framing for this is necessary and that an engagement with the (propositional) realities more helpful than their denial, and that precisely because religion is propositional it can be so used or directed to political and security purposes. In sum, to ensure there is no sense of equivocation in my response I greatly welcome Levin’s intervention, but defend my propositional interpretation of religion and defend too my conceptualisation of the politicisation and securitisation of religion in education. Prompted by Jackson’s critique and Lewin’s subsequent intervention, this response is offered then as a bridge to facilitate further theorisation of the politicisation and securitisation of religion in education as an aspect of secularisation.     

Occupying Self and Other: The Politics of Teaching Heart of Darkness as a Teacher of Colour

This article explores the ways in which the teaching of canonical texts such as Joseph Conrad’s Heart of Darkness intersects with discourses of race and identity in multicultural classrooms. Informed by Chinua Achebe’s post-colonial reading of Conrad and the concept of ‘double consciousness’ adopted by W. E. B. Du Bois, I examine my own encounters with the text within the wider context of educational establishments. By positioning myself explicitly as a female teacher of colour, I suggest that classroom explorations of such texts can be shaped and guided by an educator’s own sense of agency in relation to issues of race and power.     

Reconstructing educational theory from the authority of personal experience: how can I best help people learn to teach?

This paper reports data from a three‐year self‐study of teaching two types of students: science method students in theBEd program at Queen's University (Canada), and grade 12 physics students in a secondary school. By returning to the secondary school classroom after many years, I had the opportunity to revisit personally some of the challenges and dilemmas awaiting those beginning their careers as physics teachers. By listening closely to my students, I studied their experiences of learning as I experienced my own ‘re‐learning. One goal of my return to the secondary classroom was to explore ways in which I could model in my own teaching the processes of learning from experience that I wanted to convey to those learning to teach.

From this self‐study has emerged the construct of'authority of experience’ (Munby and Russell, 1994) as a term that can inform reflective practice by suggesting to teachers that they give attention to their own voices and to those of their students, and generally consider the ways in which experience has authority in relation to other sources of authority about teaching and learning to teach. The paper provides data to illustrate this construct and its potential value to those learning to teach. It also considers ways in which this stance toward teacher education represents a reconstruction of educational theory.     

Contextual religious education and the interpretive approach

This article responds to Andrew Wright's critique of my views on the representation of religions. Using various literary devices – associating my work closely with that of others whose views are in some ways different from my own, referring very selectively to published texts and exaggerating, and sometimes misrepresenting, what I actually say – Wright presents my work as dualistic, nominalist and as not genuinely hermeneutical. Wright contrasts what he sees as my extreme idea of religions as ‘constructions’ with his own view of them as ‘social facts’. My reply illustrates and responds to Wright's account of my work, clarifies my own position and raises questions about Wright's views, especially in relation to those of Gavin Flood, whom he cites with favour. My conclusion includes the suggestion that, although our epistemological positions are different in some ways, they spawn pedagogies utilising some common principles and values.     

Becoming artist,becoming educated,becoming undone: toward a nomadic perspective of college student identity development

In this article, I place my ethnographic project among undergraduate university art students and their professor in dialog with Rosi Braidotti’s figuration of the nomadic subject and her reflections on the importance of creating theoretical alternatives for mapping the embedded and embodied social positions that we inhabit. As educational interlocutors, college students must negotiate expectations and categorizations about age-appropriate relations, career paths, and identity passageways, which are always already framed by Western psychological development discourses. Interested in loosening the grip of these closure-seeking and normalizing discursive practices, I argue for a revision of identity development grounded in a nomadic theory of the subject and engage my data through an alternative analytic of arts-informed assemblage in light of Braidotti’s ideas. In so doing, I uphold my feminist commitment to do theory as both critique and creativity, bringing into view poetic-enough writing and imagery as a response to the question how is it to be in the process of becoming?     

Critically Teaching Criticality?: Modeling Social and Pedagogical Inquiry with Literary Texts

Within US teacher preparation programs, critical pedagogy and a desire for social change can lead teacher educators to prioritize transformation of prospective teachers’ beliefs through self-reflection. In pursuit of effective critical pedagogies, teacher educators also need to examine their own practices and beliefs. This self-study, a manifestation of teaching as inquiry, reframes evaluations of teaching away from what students do toward what teachers do. Here I undertake a reflexive examination of my own recursive practice as a teacher educator in children’s literature. Drawing upon a complex notion of teaching and learning, I argue that student learning outcomes are unpredictable, and as a result, successful teacher education should model self-inquiry as a vital part of teaching. Findings show that teaching choices (and omissions) in response to students’ responses led to unintended outcomes that undermined my motivations. I conclude that teacher educators’ self-inquiry and reflection in broader social contexts offers access to critical ways of thinking that underlie their work toward developing similar capacities among their prospective teacher students.     

Exploring pedagogies to elevate inquiry: teaching action research in the third space

ABSTRACT

This study chronicles a semester long inquiry focused on the impacts of pedagogical strategies informed by the tenets of third space theory on my own practices and understanding of students’ learning outcomes in an action research course. As I applied new instructional strategies to promote discourse and critical inquiry, I reflexively explored how these approaches enhanced my impacts on students’ learning and praxis of action research. This paper first provides a brief introduction to third space theory and then describes how I infused this framework into my course approach, the different types of data collected and analyzed to gauge the impacts of new pedagogies, and findings that emerged. These are summarized in relation to the conditions that both undergirded and elevated students’ engagement, and directions for further research to advance the praxis of action research across teacher education contexts.     

How inconvenient assumptions affect preservice teachers’ uptake of new interactional patterns in mathematics: analysis and aspiration through a bifocal lens

In this paper, I highlight the inadequacies of contemporary theoretical and philosophical orthodoxies to fully address pedagogic change. The required change is in mathematics education, and it has to do with enabling preservice teachers, upon graduation, to rework extant power relations in implementing new interactional patterns that centre the mathematics and the learner in dynamic, productive interaction. I interpret data from published research and my own teaching using psychological, overlaid with poststructuralist, constructs of the relationship between knowledge and action. In data interpretation I read through the words for a psychological interpretation (meaning), and I look at the words for poststructuralist indications of subjectification and identity formation (related to how well students recognise themselves as full participants in the combined discourses of mathematics and education). I have my cake and eat it; contradictory notions of the learner and learning to teach in innovative ways are held together to demonstrate (a) how it can happen that a teacher educator’s aspirations can be held ransom to constituted assumptions that inconveniently work against change, and (b) how the recognition that humanist assumptions, mathematical proficiency and agency are discursively constituted (Davies, 1990) can suggest avenues for change in teacher education.     

Educational Critique,Critical Thinking and the Critical Philosophical Traditions

Responding to Jan Masschelein's discussion of critical distance and the trivialisation of critique in his ‘How to Conceive of Critical Educational Theory Today?’, I draw attention to the antinomic character of immanence and transcendence—that is, to the way that it entails both non‐circumventible necessity and omnipresent risks. I argue that the discourse of critical thinking in education is exemplary of the tensions generated by such consolidated meanings. Through this prism, I aim to offer a nuanced account of ways in which the trivialisation of critique nurtures narcissistic and conformist tendencies that do not leave unaffected any critical philosophical line of thought. To illustrate my critique of contemporary critical education of all persuasions, I deal with an ethics of reading and writing. I suggest that, rather than encouraging cynicism and an abdication of responsibility, this antinomic character of critique should discourage any complacent and one‐sided reliance on one's own tradition.     

Moving from opportunism to expediency when introducing action learning into an organisation

During my first year of practice as a new action learning facilitator undertaking an ‘ILM Level 5 Certificate in Action Learning Facilitation’, an innovative Individual Service Fund pilot was launched by ‘Certitude’, the organisation for which I work. The aim of this pilot was to enable people with learning disabilities and mental health needs in London to have more choice and control over their support. By recognising the opportunity that this pilot provided, I was able to design, introduce and facilitate an action learning intervention to develop the confidence of leaders and managers involved in implementing the pilot's project plan and in turn explore my own emerging practice. This paper focuses on my journey from an opportunistic to expedient action learning facilitator; responsible for introducing, planning and establishing a new model of learning and development in Certitude.     

Sharing a disparate landscape

Working across boundaries of power, identity, and political geography is fraught with difficulties and contradictions. In Tali Tal and Iris Alkaher’s, “Collaborative environmental projects in a multicultural society: Working from within separate or mutual landscapes?” the authors describe their efforts to do this in the highly charged atmosphere of Israel. This forum article offers a response to their efforts. Writing from a framework of critical pedagogy, I use the concepts of space and time to anchor my analysis, as I examine the issue of power in this Jew/Arab collaborative environmental project. This response problematizes “sharing” in a landscape fraught with disparities. It also looks to further Tal and Alkaher’s work by geographically and politically grounding it in the broader current conflict and by juxtaposing sustainability with equity.