Pedagogy,Sport Pedagogy,and the Field of Kinesiology

The term pedagogy has become ubiquitous in the field of kinesiology, and sport pedagogy is now firmly established as a credible academic subdiscipline. Notwithstanding the fact that our European colleagues had been using the terms pedagogy and sport pedagogy for many years (see Crum, 1986; Haag, 2005), the English-speaking world of kinesiology has only relatively recently embraced the terms. Increased use, however, does not necessarily equate with coherent or shared understandings of what the terms mean. Accordingly, the purpose of this article is to do some “languaging” (Kirk, 1991; Postman, 1989) to shed some light on the meanings of pedagogy and sport pedagogy and in so doing perhaps stimulate further consideration of their use in kinesiology. I will argue for a notion of pedagogy that is generative in enabling us to think about the process of knowledge production and reproduction across the many subdisciplines of kinesiology, including, but not limited to, sport pedagogy. Finally I will consider the notion of pedagogical work as providing a useful concept for analyzing the contribution of sport pedagogy to understandings related to how we come to know about physical activity, the body, and health.     

Brown Plus 50 Counter-Storytelling: A Critical Race Theory Analysis of the “Majoritarian Achievement Gap” Story

This essay provides a Critical Race Theory (CRT) analysis of current discussions of the “achievement gap” as the latest incarnation of the “white intellectual superiority/African American intellectual inferiority” notion that is a mainstay of “majoritarian storytelling” in U.S. culture. A critical race counter-story chronicles both the historical development and maintenance of the “achievement gap,” along with efforts of African Americans to secure access to education. The process by which the 1954 Brown v. Board of Education Supreme Court decision was subverted as a historical intervener in systemic access to equity in educational opportunity for African Americans is discussed. This essay concludes with principles to promote successful academic achievement of African American children.     

《大学》的义利之辨

《大学》的经济思想重德、重义,同时也重财、重利。全面理解重视民生、重视道义、重视德财、重视义利的重要性,是理解《大学》经济思想的枢要。在重德、重义的基础之上重财,在富民的基础之上来教民,用道义来约束之,最终达到社会的良性发展。这本身也展现《大学》经济思想与其整个思想体系的关系。《大学》重视“人”,也重视“财”和“义”,而不轻“利”。只有在德义的基础上为人们兴利、牟利,才能实现国治天下平的大学之道。     

A Kinesiology Conundrum: Physical Activity Requirements in Kinesiology Degree Programs

One of the most long-standing controversies in kinesiology has been that of physical activity requirements (PARs) in corresponding degree programs. Despite a recommendation from the American Kinesiology Association to include “the practice of physical activity” in undergraduate kinesiology degree programs, some programs have PARs, while others do not. The question still remains: should physical activity be required for all kinesiology students? In this article, we build a case for PARs in kinesiology degree programs. First, we highlight the most common theoretical and practical objections to such requirements. The theoretical objections are namely dualism, materialism, and utilitarian pragmatism; the practical objections are cost, the credit crunch, and public perception. Second, and most importantly, we describe why these theoretical and practical objections fail. As unapologetic partisans on this issue, our primary aim is to highlight why PARs belong in every kinesiology degree program, regardless of concentration or area of emphasis.     

The Four Marks of Holistic Kinesiology

What, to borrow a theological phrase, are the marks of a truly holistic kinesiology department? In Kinesis and the Nature of the Human Person (2010), I examined the theoretical impact of Aristotle's definition of kinesis and Polanyi's theory of tacit knowledge on kinesiology. The intention here, however, is practical rather than theoretical. How would a holistic philosophy impact the day-to-day activities within the discipline of kinesiology? What tenets would a holistic department of kinesiology hold? What direction and aims would such a department have? Four areas of impact and reform are offered. First, kinesiologists should engage the humanities. A vibrant humanistic presence in the field will not only make kinesiology more holistic; it will give kinesiologists the tools to articulate a holistic understanding of the nature of the human person. Second, kinesiologists should recognize the importance of experience, practice, and apprenticeship within the field. Third, departments should embrace rather than shun specificity. Finally, kinesiologists are encouraged to acknowledge that a field dedicated to “physical activity” must require, engage in, and passionately profess the actual practice of “moving well.”     

A SYSTEMATIC CLASSIFICATION OF PUBLICATIONS RELATIVE TO THE HISTORY OF EDUCATION

“The accent in cultural history is on close examin‐ ation — of texts, of pictures, and of actions — and an open‐mindedness to what those examinations will reveal, rather than on elaboration of new master narratives.”

Lynn Hunt (Ed.), The New Cultural History (Berkeley, Calif., 1989), p. 22.

“[Films] are a legitimate way ... of representing, interpreting, thinking about and making meaning from the traces of the past ... that seriously deals with the relationship of past and present.”

Robert A. Rosenstone (Ed.), Revisioning History (Princeton, N.J., 1995), p. 3.

One of postmodernism's major lines of development collapses the boundaries and hierarchical distinctions between elite or academic culture and popular culture, giving us new opportunities to cross boundaries separating history from literature and the arts, the “academic” from the “popular”, the archival from the imaginative. I embrace the freedom that postmodernism offers to entertain new ideas, play different kinds of language games, challenge established “ways of seeing”.

I propose here that we extend the range of what we regard as historical “source” to include film, and that film be accepted by historians of education as a legitimate form of textual representation and important evidentiary “source” for our exploration and interpre‐ tation of culture and of education. What follows is an attempt at integrating film into the historiography of education. For illustrative purposes, I've chosen Peter Weir's “Dead Poets Society” ("DPS”, 1989) for my text. I don't presume to give “the” meaning of “DPS” for understanding recent American educational history, but to suggest some of its possible meanings, which, given the problematic nature of “meaning” in our postmodern epoch, is about all we can hope for, but which may be enough to continue the conversation about movies after the movie is over.     

现代大学制度创新的几个问题

现代大学的制度创新必须处理好“有为”与“无为”、“求真”与“向善”、“规范”与“限度”等问题,以破解现代大学发展的瓶颈,进而厘清大学与政府、大学与社会之间的关系,并通过确立大学章程、完善委员会制度、健全学术评审体系、和谐组织文化、合理配置资源等,实现现代大学的制度创新.     

Arizona State University: Prominence Within the University Essential; Prominence Within the Academic Field Is Nice

ABSTRACT

This article posits that each content area that falls under the umbrella of kinesiology must develop a future cadre of professionals who are competent in their content knowledge and are trained as leaders who are able to understand the essential impacts of culture on their work. The intentional development of culturally fluent leaders should be a cornerstone placed at the intersections of the discrete fields contained within kinesiology to collectively and authentically promote excellence in the whole, which is potentially greater than anything possible for the individual parts. Cultural fluency is an on-going process of critical reflection with the intention of accurately interpreting intercultural interactions. Leadership is essential to support cultural fluency, and being culturally fluent may be essential for effective leadership. Both must be explicitly taught to future kinesiology professionals at the undergraduate and graduate levels to collectively move the professions forward to accurately serve the health, wellness, and physical activity needs of all individuals in our dynamic society.     

叶公超的文学思想与“新批评”理论

重读叶公超30年代的文学批评,令人耳目一新,又发人深省。他提出的文学是“心灵的感应”、诗是“内感与外物的契合”、阅读是“无定的反应”、批评是“追求自己的感觉”等主张,与英美理论家艾略特、瑞恰兹的学说息息相通,也在中国的现实土壤上构建起了一部现代主义的文学理论经典。     

An Epistemic Frame Analysis of Neoliberal Culture and Politics in the US, UK, and the UAE

Neoliberalism is a loosely knit bricolage from economics, politics, and various forms of reactionary populism that can be envisioned as a kind of epistemic frame in which largely counterrevolutionary forces engage in the creative destruction of institutional frameworks and powers, forging divisions across society that include labor and social relations (Harvey, A brief history of neoliberalism, 2009). Such “creative destruction” implies that neoliberalism is actually a reactionary “catalog of mind” (Robin, The reactionary mind: Conservatism from Edmund Burke to Sarah Palin, 2011, p. 17); that when believers engage in reactions to programs and ideas which represent what Bourdieu (Acts of resistance: Against the tyranny of the market, 1998) called “the left hand of the state” (typically represented by teachers, judges, social workers), one result has been the “involution of the state” (p. 34) and the “destruction of the idea of public service” (Bourdieu, The abdication of the state. In P. Bourdieu (Ed.), The weight of the world: Social suffering in contemporary society, 1999, p. 182). We examine neoliberalism using Shaffer’s (Int J Learn Media 1(2):1–21, 2009) concept of an “epistemic frame” based on the epistemic frame hypothesis that suggests that a community of practice has a culture, and that the collection of values, skills, knowledge, and identity form the “epistemic frame” (p. 4). An epistemic frame has a kind of grammar and structure comprised of people’s thoughts and actions, reinforced by the ways that people see themselves, the values to which they hold, and the epistemology that binds together their agenda. The purpose of our analysis is to create a praxis for what has been termed Regressionsverbot, which is defined as “a ban on backward movement with respect to social gains at the European level” (Bourdieu, Acts of resistance: Against the tyranny of the market, 1998, p. 41). In the form of cases from the United States, the United Kingdom, and the United Arab Emirates, neoliberal initiatives are examined, unpacked, and interrogated.     

Lying in Politics: Fake News,Alternative Facts,and the Challenges for Deliberative Civics Education

Inspired by Orwell's chilling account of brainwashing, propaganda, and the obliteration of the lines between fiction and truth, Mordechai Gordon attempts to make sense of the phenomenon of lying in politics as a challenge to deliberative civics education. His analysis begins with a detailed consideration of the distinctions Hannah Arendt draws between factual truth, lying, and opinions in several works but with particular reference to her essays “Lying in Politics” and “Truth and Politics.” Gordon shows that although Arendt recognized many of the dangers to the vitality of a democracy when the lines that distinguish between facts, lies, and opinions become blurred, she could not have anticipated the extent to which the advent of modern technology and online media would exacerbate this problem in contemporary society. Next, he draws on the theory of deliberative democracy to argue that the lack of a clear distinction between fiction and factual truths serves to undermine the quality of political debates in a democratic society. In the final part of the essay, Gordon discusses the challenges that the advent of fake news organizations and the dissemination of alternative facts as truth pose to deliberative civics education, specifically how the trend of a diminishing space of truth and fact undermines efforts to teach students how to engage effectively and productively in democratic deliberations.     

论真理标准的成本性——真理标准的经济学思考

以成败论英雄、重结果轻过程、重收获轻代价、成本意识弱,是国人“标准”文化之特点。现有的真理标准观,是导致行政成本高、执政成本高的认识根源;建设“生态文明”之国,必须创新现有真理标准观。现实的教训和成本问题的普遍性,决定理应把成本问题纳入真理标准研究范围。真理标准成本性原理,要求我们学会风险思维、从未来思考现在和科学决策。     

THE PROGRESSIVE EDUCATION MOVEMENT AND CHARACTER EDUCATION

If we may attempt a summation of the “progressive” movement as regards character education, we would say that these educators are of the earnest group which is seeking a new discipline for the individual and society. The old control of command and threat of punishment is giving way.

“Europe, like America, is discarding the traditional idea of discipline through coercion or blind obedience, and is looking for a new technique through which children may be helped to become self‐directing personalities using freedom intelligently.” ¹⁴ 14. Sidonie M. Gruenberg, Progressive Education, Vol. 4, p. 126.

It is not merely a question of interest and of project method. It is a problem of developing a new system of control in place of the old paternalistic and militaristic discipline that finds its last resort in the employment of force. In place of the domination by force, the newer “voice of conscience” says to give every individual a chance to develop an inner control. In place of punishment for those who do not abide by the norm of society, it seeks to substitute diagnosis. Seek first for an understanding of the individual, giving to the genius large leeway in working out! his original ideas, and, to the sub‐normal person, treatment such as the doctor gives to his patient.

“Progressive” educators are, of course, not the only ones contending for this new discipline, but they seemingly have taken the lead in working out a process of education to secure it. In this process the work of the teacher is not minimized but greatly exalted. In this undertaking to produce a more finely integrated person, the teacher must enter as a highly skillful guide and friend. What more “religious” conception of the function of the teacher can be found than this given by a “progressive” educator.

“It is the teacher's business to live with the child, as the refreshing shadow of a great rock in a weary land, as a spring of water for a thirsty soul, as an ever‐present help in time of trouble, as a lamp in the darkness, as a guide to little feet that stumble, and to little hearts that err; as a loving local Providence winning their affection and loyalty.”

     

论孔子傩仪观

傩仪是中国传统傩文化的重要组成部分,据《论语·乡党》中记载：“乡人傩,朝服而立于阼阶”,从孔子这一举止中不难看出他对“乡人傩”的重视。“阼阶”是宗庙之阶,孔子“立于阼阶”是为了接近祖先,使其不被狂呼奔走的驱傩队伍所惊扰。这一举止与孔子“重祭祀远鬼神”思想相吻合,其背后隐藏的是孔子借驱傩活动缓解民众紧张情绪的张弛结合的治国之道。     

中国特色社会主义民主政治的传统文化意蕴

中国古代传统治国理政思想是中国特色民主政治建设的理论来源。中国共产党在执政实践中批判地吸收了中国传统文化中"民惟邦本""缘法而治""明德慎罚""群体意识"与"尚中贵和"等治国理政思想,逐步形成了社会主义民主建设、法治建设、以德治国、群众路线与和谐社会等独具中国特色的民主政治理论。这些民主政治理论已被赋予了深厚的传统文化底蕴,蕴含着对广大人民群众根本利益的深切关怀,有力推动了人类政治文明的进步和发展。     

Academic Administrators’ Beliefs About Diversity

As our nation and society becomes more racially and ethnically diverse, college campuses are experiencing a dynamic shift in the student demographic on campus as well. Purposes of the study were to: (a) analyze the beliefs of kinesiology academic unit leaders (i.e., chairs, directors, heads) regarding faculty and student diversity within their programs and departments and (b) inquire about strategic goals for faculty and student diversification within their programs and departments. The participants were 68 administrators (43 men, 25 women) and all current members of the American Kinesiology Association (AKA) as of 2015. Thematic content data analysis of the open-ended probes exposed the recurrent themes: (a) advocacy, motives, and actions; (b) diversity identified, but rarely defined; and (c) history, status, and outlook. Implications of the findings are that issues associated with diversity in kinesiology programs and departments should be addressed with vigor and progressive actions.     

Teacher as Tragic Ironist

In this article Karl Hostetler portrays teachers as tragic ironists whose existence is prone to “playful disruptions of the soul,” when the meaning and value of ideas pertinent to teaching — including “teaching” itself — become puzzling, prompting a reassessment and reinvigoration of those ideas. In developing his concept of tragic irony, Hostetler draws particularly on Jonathan Lear's A Case for Irony and the Greek tragedies Oedipus Tyrannus and Medea. According to Lear, the aim of irony is “to inject a certain form of not‐knowing into polis life.” Relatedly, Hostetler observes, a frequent theme in classical Greek tragedy is the misery that can result from purporting to “know.” Tragedy and irony, he argues, can be particularly powerful and unsettling avenues for introducing uncertainty. He further contends that teachers as tragic ironists maintain a measure of uncertainty about their craft, not only recognizing that they do not know everything, but sometimes questioning whether they know anything. In a culture that tends to valorize certainty, Hostetler concludes, this is an essential attitude in the practice of and discourse about education.     

试论孟子的家庭观

儒家非常重视家庭的作用,儒家传统的家庭观经过孟子的理论构建而日臻完善。孟子通过其理论,确立了家庭成员间的互相关系,他用自然的血缘关系来调节家庭中人与人的关系,推而广之,有益于社会的稳定。他的追求中庸、中和、中美的家庭理念,是中华传统文化的重要组成部分。