Poverty,place and pedagogy in education: research stories from front-line workers

This article considers what it means to teach and learn in places of poverty through the narratives of front-line workers—particularly students and teachers. What is the work of teaching and learning in places of poverty in current times? How has this changed? What can be learned from both the haunting and hopeful narratives of front-line workers? Is it possible to continue to educate in these times and in ways that allow for critique, imagination and optimism? These questions are addressed by drawing from studies conducted over three decades in schools located in high-poverty neighbourhoods. Literacy education is considered as a particular case. Educational researchers need to remain on the front line with teachers and students in places of poverty because that is where some of the hardest work gets done. Reinvigorated democratic research communities would include teachers, school leaders, policy workers and young people.     

Why a critical pedagogy of place is an oxymoron

Given the growing environmental awareness, educators – especially in science and environmental education – need to avoid embracing a ‘critical pedagogy of place’. Why conflating critical pedagogy with place‐based education is an oxymoron, and why it perpetuates the thinking and silences that undermine both the diversity of the world’s cultures and ecosystems are the main foci of this essay. The main theorists of a critical pedagogy of place – Paulo Freire, Henry Giroux, Peter McLaren, and David Gruenewald – draw on a tradition of thinking that emphasizes decolonization and reinhabitation. While these words create the illusion of a culturally and ecologically sound approach to place‐based education, these theorists are unable to recognize the nature and ecological importance of the cultural commons that exist in every community – and that represent alternatives to a consumer‐dependent existence. In effect, their commitment to universalizing the process of decolonization without a deep knowledge of the diverse cultural practices that have a smaller ecological impact meets the definition of an oxymoron where two contradictory positions are assumed to be compatible. A culturally informed knowledge of place takes account of different approaches to dwelling on the land, as well as the ability to listen to the keepers of community memory of past environmentally destructive practices and of sustainable traditions of community self‐sufficiency. It is not driven by a Western ideology that takes for granted the progressive nature of change, or assumes that Western theorists possess the answers that the other cultures should live by.     

Re-inhabiting place in contemporary rural communities: Moving toward a critical pedagogy of place

Heather Zimmerman and Jennifer Weible’s (Cult Stud Sci Educ, 2016) use of place-based pedagogy in high school science education honors their participants’ lived experiences and the rural communities from which they come. They raise an unresolved tension in their findings: Why did the youth in their study, who clearly learned a lot about the local watershed, not feel empowered or knowledgeable enough to propose collective, action-oriented strategies to address the poor quality of the water? We use this tension as a focus point of our response, drawing on one author’s (Huffling’s) biography and David Gruenewald’s (Educ Res 32:3–12, 2003. doi: 10.3102/0013189X032004003) critical pedagogy of place to re-imagine the curriculum that Zimmerman and Weible describe. We provide strategies that align with Gruenewald’s (2003) constructs of decolonization and reinhabitation that could promote youths’ collective empowerment.     

A critical pedagogy of place: from gridlock to parallax 1

Differences of perspective, standpoint and subjectivity can help to enlarge the conceptual landscape of environmental education theory. Rejections of difference, on the other hand, can become an intolerance that narrows the scope of inquiry. This rejoinder argues that Bowers’ repeated rejections of critical pedagogy are based on a partial reading of the critical tradition, and that these critiques, including his current call to ‘avoid embracing’ a critical pedagogy of place, are unnecessarily dismissive and therefore counterproductive. Environmental education has benefited and will continue to benefit from the critical tradition of which critical pedagogy is a part. Relationships and/or antagonisms are constructed through human responses and interactions. Sameshima’s pedagogical theory of parallax is introduced as a way of seeing relationships between ideas that have been thought to be opposed. Moving toward relationship rather than rivalry, the rejoinder concludes by suggesting that Bowers’ and Freire’s criticality is actually more alike than different.     

Using Video for Research and Representation: basic human needs and critical pedagogy

If the development of basic human needs can be conceptualised as a critical pedagogy, then we need to look more carefully at the relationships between culture and the politics of development practices as they relate to cultures. These cultural and political practices include the language in which development and the alleviation of poverty has been discussed and conceived at the level of policy and management. They impinge on the cultural structures that surround the ways that development organisations operate and train, as well as their relationships with the cultures of poor people.

This article examines the participatory use of video from the perspectives of representation by the under‐represented recipients of development initiatives and the implications for development practitioners and policy‐makers.     

The place of content and pedagogy in shaping sustainability learning outcomes in higher education

This research investigates the ways in which undergraduate courses dealing with the environment address sustainable development (SD), and contribute to the development of sustainability learning outcomes (SLO). The participants in the study were 13 instructors, and 360 students who were enrolled in 13 courses that addressed the environment in a technical university. Mixed methods were used for data collection and analysis. We found that courses that address the environment are varied in the way that they address sustainable development, and in the pedagogy they use. We also found links between teaching methods and the pattern of reported SLOs: skills development was promoted mainly in courses with a high degree of participatory learning; changes in awareness and attitudes were reported mainly in courses that addressed sustainable development, and motivation to promote sustainable development was reported mainly in courses that addressed sustainable development and also provided opportunities for active and participatory learning. The implications of our research are discussed.     

Representation and the Straightjacketing of Curriculum's Complicated Conversation: The pedagogy of Pontypool's minor language

Reconceptualist and post‐reconceptualist curriculum scholars have drawn upon the notion of a complicated curriculum conversation as a means to describe the imbricated, pluralist, and eclectic character of curriculum theorizing. Insofar as this curriculum conversation is accomplished via language however, it remains wed to a particular representational logic restricting what might be thought. This essay explores the question of what it means to theorize curriculum when the very idea of a complicated curriculum conversation begins to fall into cliché. Mobilizing the philosophical thought of Gilles Deleuze, this essay analyzes three representational commitments of contemporary curriculum theorizing, addressing how each are inadequate for the theorization of difference or the instantiation of the radically new. Against the implicit commitment to conformity alive in the curriculum field, this essay posits an ethics of disidentification exemplified via Bruce McDonald's horror film Pontypool. It is via such a tactic of productive disidentification, this essay claims, that thought might be unfettered from the orthodoxies of common sense, becoming in this way more adequate for opening spaces unanticipated by contemporary representational regimes.     

The place of imagination in inclusive pedagogy: thinking with Maxine Greene and Hannah Arendt

Conceptualising difference is a key task for inclusive pedagogy, and vital to the politics of inclusion. My purpose in this paper is to consider the place that imagination has in helping us to conceptualise difference, and to argue that imagination has a key part to play in inclusive pedagogy. To do this I draw closely on the work of Maxine Greene and Hannah Arendt. Arendt’s work provides a means to conceptualise difference whereby difference is itself at the very heart of what constitutes our humanity. Greene’s work on the arts has outlined the value of the imagination, and has argued for the place of the arts in education and pedagogy. What is needed, however, is a careful account of how the imagination is connected to politics. In this paper I take up Greene’s call to ‘release the imagination’ and, drawing on Arendt, develop an account of the relationship between the imagination, thinking, and politics and how this can be used to argue the place of imagination in inclusive pedagogy.     

Poetry,poetics, and pedagogy

She has published articles on children's literature in relationship to critical theory, and is an officer in the Children's Literature Association.     

Education in a culture of violence: a critical pedagogy of place in wartime

What is the role of education in wartime? To what extent should environmental and science educators directly address violent conflict and a culture of prolonged war? This article gestures with empathy toward all educators who are working in wartime. It posits that a critical pedagogy of place provides a theoretical framework that contextualizes all environmental work and all education in the context of cultural politics. I argue that a fundamental component of a critical, place-based inquiry must be acknowledging the contested history of colonization with respect to land (environment) and homeland (culture). I cannot think of a place on the planet where this history is as complex and contested than it is in Israel and Palestine. However, colonization and its legacy is a shared reality around the world, and acknowledging the context of colonization should not be limited to inquiry in places where the bombs are still smoldering and where the rubble has yet to be cleared. Acknowledging colonization may be especially appropriate in the US, where the historical record of militarized colonization remains hidden behind the myths of global “progress” for the world’s remaining “superpower.”     

Creativity, integrativism and a pedagogy of connection

A case is made for working in higher education across and between disciplines, variously known as inter- and multidisciplinarity. Integrativism is proposed as an inclusive term for these different but related modes of academic work. Working integratively is presented as a creative activity. The application of integrativism to the curriculum leads to the notion of a pedagogy of connection. Sociocultural theory is a theoretical foundation for a pedagogy of connection which consists of a framework for focusing on the contexts of connection and tools for making connections. Activity theory is the basis of analysing context and analogy and conceptual blending are examples of tools. The pedagogy of connection is demonstrated through the example of a sense of place. The example takes the form of a design experiment.     

Populism,democracy and a pedagogy of renewal

ABSTRACT

Laclau and Mouffe have long argued the democratic possibilities of ‘left populism’ underpinned by their agonistic critique of liberal democracy. We are currently witnessing the attempted application of their theories by European political parties. However, there remains very little international scholarship taking up the challenge of situating these arguments in the broader literature on the relationship between democracy and education. We argue that this is an urgent task, particularly in the context of populist trends which appear inimical to educational practice. Thus, we explore the implications of populism for adult education aimed at defending and extending democratic life. We question the conflation of agonistic democracy with left populism on several grounds, and we consider how a focus on education might help to ground their theory and clarify its ambiguities. We argue that adult educators can surface aspects of the context which representations of populism on the one hand, and populist representations on the other, often hide. Our argument is illustrated through two vignettes of populist events and the educational problems and opportunities they posed.     

Egalitarianism and pedagogy

This article describes efforts involving alternative teaching strategies to move the students from passivity to active engagement by encouraging them to take responsibility for their learning. The experiments in conducting a student-centered rather than a teacher-centered class attempt to create an egalitarian classroom. Students can adopt this way of relating to one another beyond the classroom in criminal justice practice. The results, identified by students' evaluations, display the potential positive effects of such an approach.     

从学科结构,教材结构到教学结构

一门科学的学科结构是由诸多科学事实,概念、原理、定律等按照一定的联系和方法构成的逻辑体系。教材内容之间的主要内在联系即教材结构,教学内容结构、教学方法结构、学生心理结构有机地统一于教学过程形成教学结构。一个合格的教师,要深谙学科结构,要精通教材结构,尤其要创造性地针教材结构转化为适宜的教学结构。