Searching for the Soul: Athena’s Owl in the Comparative Education Cosmos

Professor Kazamias has argued that comparative education has lost its “soul,” by abandoning its historical and humanist episteme in the first half of the 20th century and turning to an ahistorical and nonhumanist social science today. This essay takes the readers on a journey across time and space in search of comparative education’s “soul,” briefly encountering a goddess in Greek mythology, a witch in medieval Europe, Alice in Wonderland, and Donna Haraway in the Chthulucene.     

Reflections on Comparative Education: Telling Tales in Honor of Andreas Kazamias

Emphasizing the important role of “history” within comparative education is the classic way, much celebrated in the writings of Andreas Kazamias, to treat this theme. This article uses a different perspective. The argument is that “comparative education” and “history” use two words as professional identifiers of a way of thinking and working. Metaphorically, they are wizard words, magical claims that mark off different epistemic territories: “context” for comparative education and “archive” for the historian. The construction and—especially—the confusions, the contradictions, and the consequences within these codings of professional identity and the relationships of the two fields of study are the themes of this article about comparative education.     

LINKING MARXISM, GLOBALIZATION, AND CITIZENSHIP EDUCATION: TOWARD A COMPARATIVE AND CRITICAL PEDAGOGY POST 9/11

Abstract In a post‐9/11 world, where the politics of “us” versus “them” has reemerged under the umbrella of “terrorism,” especially in the United States, can we still envision an éducation sans frontières: a globalized and critical praxis of citizenship education in which there are no borders? If it is possible to conceive it, what might it look like? In this review essay, Awad Ibrahim looks at how these multilayered and complex questions have been addressed in three books: Peter McLaren and Ramin Farahmandpur’s Teaching Against Global Capitalism and the New Imperialism, Nel Noddings’s Educating Citizens for Global Awareness, and Gita Steiner‐Khamsi’s The Global Politics of Educational Borrowing and Lending. Ibrahim concludes that, through creating a liminal, dialogical space between humanism, environmentalism, materialism, philosophy, and comparative education, the authors in these books offer a critical pedagogy in which éducation sans frontières is possible — a project that is as visionary as it is hopeful.     

Andreas Goes to Africa: A Comparative Historical Study of the Teachers for East Africa Programs

This article uses a comparative historical approach to examine the Teachers for East Africa (TEA) and the Teacher Education in East Africa (TEEA) programs, an influential educational development effort that involved U.S. and British college graduates in East African schools and colleges during the decade of 1961–1971. Drawing on postcolonial theory and Andreas Kazamias’s humanistic view of education, the “Paideia of the soul,” it explores how U.S. teachers interpreted the education system they encountered in Kenya, Tanzania, and Uganda at the end of the colonial era, seeking to made sense of a radically different system of schooling. The comparison of U.S. and British teachers’ views on pedagogy in this critical historical period as discerned in the TEA and TEAA archive illustrates deep fissures in the putative edifice of “Western” education.     

Reflections on “Paideia of the Soul”

This essay reminisces on the contributions of Professor Kazamias to my own thinking and assesses the imperative for comparative and international education to foster more complete and egalitarian societies across multiple historic and cultural contexts. “Paideia of the soul” is acknowledged as connected not only to the humanities but also to the social sciences, within which education is embedded. The broadening of the mind enabled by “paideia of the soul” challenges current trends toward a narrowing of the curricula in schools and encourages us to be reflexively critical of current global education policies and practices.     

Non-place and the future of place-based education

Abstract

Augé defined non-place as space lacking meaningful relations with other spaces, historical presence, or concern with identity—space divorced from anthropological place. Rather than space as historically-centered, marked and fashioned by social bonds, Augé’s non-place represents a de-centering of space, a movement away from cities, dwelling places and dwelling-in-places, and even embodied experiences, into capitalist, often technologically-mediated, spaces of “circulation, consumption, and communication.” Non-place presents fundamental and existential challenges to the field of place-based education, an educational approach dedicated to instilling place-consciousness and, correspondingly, pro-ecological attitudes and behaviors, by rooting education within the local environment. But how can education become “rooted” in place when place itself is increasingly ephemeral, non-existent, or untethered to a geolocation? This question is a defining ontological and epistemological question for place-based education in supermodernity.     

The Possibilities and Potential of Transnational History: A Response to Kazamias’ Call for Historical Research

This article provides background on Kazamias’ historical comparative education work. Transnational history as means to respond to Kazamias’ call to “reinvent the historical” is introduced. The article demonstrates how the logics of transnational history differ markedly from the logics of comparison and transfer. The argument advanced is in favor of educational histories of the present, informed by transnational approaches of the past, not as a complement to comparative methodologies, but as a replacement of them.     

Deconstructing Delphinium: Violence and Flowers in Rousseau’s émile and Henke’s Chrysanthemum

This article is an attempt to contribute to the conversation about “go[ing] beyond all kinds of binary thinking” (Lenz Taguchi, Going beyond the theory/practice divide in early childhood education: introducing an intra-active pedagogy, 2010, p. 50), especially the binary which positions “adults” and “children” as being powerful and powerless, respectively, in educational settings. It is also a personal reflection on “naming.” At the center of the reflection are two literary works, the picture book by Henkes, Chrysanthemum (1991), and the novel by Rousseau, émile, ou l’education (1762a). The central metaphor of émile—that of the developing child as organically unfolding, like a flower—is deconstructed by the plot involving two flower-named characters in Chrysanthemum. These characters are the protagonist, Chrysanthemum, and her music teacher, Delphinium Twinkle. Two acts of “naming” are considered: the literal act of naming a newborn baby and the abstract concept of “naming” [or labeling] a particular time in the life of a human being: “Childhood” (Cannella, Deconstructing early childhood education: social justice and revolution, 1997).     

Histories of Romani Education in Slovakia: A Kazamian Perspective

Using the critical work of Andreas Kazamias on the history and methods of comparative education as conceptual framework, we investigate the education (over a 200-year period) of the Slovak Roma. We position our story as paradigmatic of the dual processes of enlightenment and obscurantism with which we are familiar in thinking about the history of racial violence. The article describes the encounter of a young British doctor, Richard Bright, with Roma and Slovaks in 1814, and explores the Enlightenment thinking about Roma in specific, and race in general, in Bright’s travelogue. We juxtapose these historical investigations with qualitative findings from research conducted recently in the same region of Slovakia. Our goal is to show that Kazamias’s calls for a return to the historical in educational research, and greater attention to the “paideia of the soul,” have relevance in considering the discouraging past and present of Roma in Slovak schools and society.     

British Women Education Officers and progressive education for an independent Nigeria

ABSTRACT

This article focuses on the work of three British Women Education Officers (WEOs) in Nigeria as the colony was preparing for independence. Well-qualified and progressive women teachers, Kathleen Player, Evelyn Clark (née Hyde), and Mary Hargrave (née Robinson), were appointed as WEOs in 1945, 1949, and 1950 respectively. I argue that the three WEOs endeavoured to reconcile their British cultural values, progressive education, English language instruction, and the intricacies of Nigerian cultures in order to prepare students for life and work in an independent Nigeria. Their roles were diverse, encompassing administration and teaching, teacher education, and leadership of girls’ boarding schools and residential training colleges where English was the language of instruction. Following an outline of the WEOs’ prior experiences, I compare and contrast their approaches to progressive education, beginning with Clark’s endeavours to make girls’ education “a graft that would grow onto and into their own way of life” at the Women’s Training College, Sokoto, in far Northern Nigeria. Then I discuss Robinson’s work in a men’s elementary training college at Bauchi where she dispensed a “down-to-earth practical” progressive education to prospective primary school teachers. Finally, Player gave girls “as complete an education as possible for life as a worker, wife and mother” at Queen Elizabeth School, the first government secondary school for girls in Northern Nigeria. Each situation illustrates the complex social relations involved in realising WEOs’ commitments to progressive education as an emancipatory project.     

EDUCATION AND PLACE: A REVIEW ESSAY

Abstract In this review essay, Jan Nespor uses three recent contributions to place‐based education, Paul Theobald’s Teaching the Commons, C.A. Bowers’s Revitalizing the Commons, and David Gruenewald and Gregory Smith‘s edited volume Place‐Based Education in the Global Age, to examine some fundamental conceptual and practical issues in the area. One is how “place” is defined in place‐based education theory, and in particular how moralizing idealizations of place woven into problematic distinctions (place/nonplace, urban/rural, local/global, and so on) may actually make it harder for us to understand education and place. A second is how class, ethnicity, gender, and other forms of difference are addressed — or not — in the field’s theoretical formulations. Finally, Nespor explores problems of articulating the visions of place‐based education in these texts with larger social or political movements to transform schooling and environmental practices.     

Knowledge production in a constructed field: reflections on comparative and international education

Adopting Maria Manzon’s theoretical framework, which draws on Foucault and proposes that comparative education as an academic field is socially constructed, I suggest that the field is neither stable nor well defined. To demonstrate this, I conduct a content analysis of the Comparative Education Review, using Klaus Krippendorff’s methodological framework to study comparative and international education (CIE) researchers’ understanding of the national—and of their related knowledge production in the field. Many comparativists express interests in multiple countries, and their knowledge production takes the form of individual country studies. The countries are habitually studied using a “problem approach” focusing on one specific aspect of the country under investigation and using an associated social science methodology deemed appropriate. Few comparativists are making explicit use of or reference to any methodology that is unique to comparative education. Efforts to catalog and systematize CIE research have demonstrated that the field is becoming so inclusive that it hardly is distinguishable from educational studies as a whole. Hence, I suggest that instead of speaking about unifying features of the field, it may be more relevant to speak about frequent elements, such as a focus on the national, and a knowledge production characterized by the academic practitioner who desires to improve the education systems studied. A third frequent element may be the focus on educational development, thus justifying the label of “comparative, international, and development education.” One challenge of the field is its dependence on Western social science discourses, which may be marginalizing other voices.     

Special Education as Neoliberal Property: The Racecraft,Biopolitics, and Immunization of Disability

Through the juxtaposition of 2 recent Supreme Court actions—Allston v. Lower Merion County School District (2015) and Endrew F. v. Douglas County School District (2017)—this article argues that special education is a neoliberal property that works to recruit disability through scientific-juridical qualifications of educational life that are more likely to be available for White students who have essentialized disabilities than students of color who are ascribed disability labels. This thesis draws from a variety of theoretical perspectives—including, racecraft, biopolitics, and immunization—to formulate a crip reading of present special education policy. Although critiquing overrepresentation and disproportionality, this article also suggests a way of dialectically attenting to the uses of disability labeling toward the reciprocal production of pathological ableism and biopolitical racism. Moving from a racecraft of disability labeling to a biopolitics of special education, this article concludes by arguing that Whiteness recruits disability into its self-enclosed and propertied boundaries with the effect that educational life is contractually immunized against communal obligations to human difference. James Baldwin’s (1963/1998), “A Talk to Teachers,” critically inflects this conclusion and also motivates the article’s analytical excursion into the troubling nexus of special education policy, neoliberalism, and Whiteness.     

HENRI ROORDA VAN EYSINGA AND THE PEDAGOGY OF ÉDUCATION LIBERTAIRE

The anarchist‐inspired pedagogy of Henri Roorda van Eysinga (1870‐1925) had an important, and critical, influence on the contemporary theory of “education libertaire” ‐ a theory Inextricable from practice, and illuminated in the experience of the ‘Ecole Ferrer de Lausanne”, with which he was associated.. Roorda's role in promoting the “modern school’ principles of Francisco Ferrer is generally acknowledged. His reputation as “the soundest revolutionary of our age’ on the education of children, however, is largely unknown or forgotten.

Dutch by birth, Roorda grew up and remained in the “Suisse romande”, where his early exposure to the revolutionary intellectual idealism of post‐Commune exiles like Kropotkin and (notably) Elisée Reclus had lasting consequences. Cited in “libertarian” and “new” education circles alike, his writing effectively addressed the twin “scientific” and “revolutionary” facets of Rousseau's pedagogical‐critical discourse. The dichotomies engendered by this Juxtaposition of a child‐centred ‘education intégrate” with a revolutionary‐fraternal ‘mentalité anarchiste” richly nuanced his contribution to the pedagogy and the idiom of “education libertaire”.     

The ruins of neo-liberalism and the construction of a new (scientific) subjectivity

Given my long-time interests in neoliberalism and questions of subjectivity, I am pleased to respond to Jesse Bazzul’s paper, “Neoliberal Ideology, global capitalism, and science education: Engaging the question of subjectivity.” In what follows, I first summarize what I see as Bazzul’s contributions to pushing science education in ‘post’ directions. I next introduce the concept of “post-neoliberalism” as a tool in this endeavor. Finally, I address what all of this might have to do with subjectivity in the context of science education. I speak as a much-involved veteran of a version of the science wars fought out in education research for the last decade (NRC 2002). My interest is to use this “battle” to think politics and science anew toward an engaged social science, without certainty, rethinking subjectivity, the unconscious and bodies where I ask “what kind of science for what kind of politics?”     

Spiritual Education in Islamic Tradition: Revisiting Ghazali’s “Deliverance”

Any religion has three aspects: moral–ritual orders, metaphysical–cosmological beliefs, and the feelings that are the foundations of “religious experience”; focusing on any of these particular aspects results in a different approach toward the concept of “religion” and “religious education.” This study will examine Ghazali’s version of Sufism as a significant way of spirituality in Islam. He thought that mystical vision was the sublime ideal of Islam and education. But he redefined the other two aspects in line with achieving religious experience. Thus, he achieved a special interpretation of spiritual education that could be called negative education.     

Quasi-appropriation of dialectical materialism: a critical reading of Marxism in Vygotskian approaches to cultural studies in science education

In this review essay we examine five categories of dialectical materialism proposed by Paulo Lima Junior, Fernanda Ostermann, and Flavia Rezende in their study of the extent to which the articles published in Cultural Studies of Science Education, that use a Vygotskian approach, are committed to Marxism/dialectical materialism. By closely examining these categories (“thesis, antithesis and synthesis,” “unity of analysis,” “History,” “revolution,” “materialism”) we expect to enrich the general discussion about the possible contributions of Marxism to science education. We perceive part of science education practice as orientating toward positivism, which reduces human beings—teachers, learners and researchers—to isolated individuals who construct knowledge by themselves. The very same approach aggravates the inner contradiction of the capitalist society demanding commitments from researchers to continually build innovative science education from human praxis. Nevertheless, it is necessary to situate ourselves beyond a formal commitment with dialectical materialism and hence reach the heart of this method. Besides understanding the researchers’ commitments, we question the extent to which the respective research helps to radically refresh the current view on science, science education practice, and research in science education.     

EXAMINATION OF EARLY CHILDHOOD PRACTITIONERS’ GENERAL PERCEPTION OF GENDER DIFFERENCES IN YOUNG CHILDREN

This study attempts to explore and discuss preschool teachers’ perception of gender differences in young children through their verbal expression. The teachers (Study I, n —121, Study II, n= 31) in this study perceive female preschoolers as positive and sensitive learners. While many learner qualities such as inventive, problem‐solver, builder, hands‐on, questioning, etc. are identified more often for boys than girls, overall the teachers’ perception of the boys’ group is less “teachable” and “easy to work with” than the girls group. In addition, one of the most intriguing and concerning observations is that girls are perceived as “passive learners” and therefore they are more “teachable” than boys. As implications of the study, the paper discusses an important understanding of gender‐fair and gender‐congruent pedagogical awareness for developmentally and culturally appropriate practice in early childhood education.

This study was originally presented at the 1999 AERA Annual Meeting, April 19‐23, Montreal, Canada, and was titled Examination of Preschool Teachers’ Biased Perception on Gender Difference.     

Jean Vigo’s Zéro de conduite and the spaces of revolt

In this article we will contribute to the contemporary theoretical debate about film by considering, from a history-of-education perspective, the film Zéro de conduite by Jean Vigo (1905–1934). This film is classified under the umbrella of “poetic realism”: a product of cinéma de gauche and an avant-gardist, surrealist and anarchist-catalogued film by a film-maker described by many as very talented and creative. The paper is divided into five parts. In the first part we sketch Vigo’s own biography and the social biography of the film. The second section documents the response to the film both at the time of its release and subsequently. In the third section we explore anarchist ideas about education both in theory and practice. In the fourth section we use this understanding to analyse the film. The final section returns to the question of film as an underused resource and the possibilities of bringing new elements into historical practice.     

Learning through culture: seeking “critical case studies of possibilities” in the history of education

Abstract

In Radical Education and the Common School (2011), Michael Field and Peter Moss argue for a radical alternative to the failed and dysfunctional contemporary discourse about education and the school with its focus on markets, competition, instrumentality, standardisation, and managerialism. They argue that it is necessary, if we are to progress “social alternatives” in education, to construct micro-histories of schools that have developed as “real utopias” through radically revising their practice. They call these micro-histories “critical case studies of possibilities”. In To Hell with Culture (1963), the art educator and anarchist Herbert Read returned to a theme he had been exploring since the early 1930s – the purpose of education. For him, “education” implied many things, but he saw modern practice as “socially disintegrating”. Instead, Read offered an alternative to the dominant discourse about education under capitalism in the 1960s which would create “that collective consciousness which is the spiritual energy of a people and the only source of its art and culture”. To what extent was Read’s conception of education an ideal, a dream unfulfilled? Following Fielding and Moss this paper will seek to trace “critical case studies of possibilities” drawn from the past which reflect the fundamental connection identified by Read between school learning, “collective consciousness”, art, and culture.