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41.
Eleni Oikonomidoy Lynda R. Wiest Jafeth E. Sanchez Lydia DeFlorio 《The Teacher Educator》2013,48(4):377-396
AbstractThis phenomenological research study focused on how education students perceived diversity in their academic lives, as well as the language they used when they talked about diversity. Focus groups with 36 undergraduate and graduate students in a college of education were conducted to explore these areas. Three themes were identified through a two-phase analytical approach. These were: (a) limited or inconsistent exposure to diversity at the college; (b) instances of othering and exclusion that took place in various spaces; and (c) divergent ways of talking about the diversity climate. The article concludes with a renewed call for increased attention to diversity in colleges of education. 相似文献
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This article discusses two projects supported by the Higher Education Active Community Fund, which involved student and staff volunteers in working with local communities and community-based organisations in two London boroughs. Oral history methods were used to investigate and represent the experiences of elderly people living in Borough A and young people who have been in foster care in Borough B and their carers. Both projects involved collecting detailed life stories on video and editing these for exhibition in the public domain. The video for Borough A was to form part of the Council's website, the older people's portal. The video for Borough B was to be used to train people providing professional services to young people in foster care and to involve the young people in filming, editing and producing a soundtrack. The article discusses the aims and context of the two projects and critically reviews the learning experiences involved. It analyses issues raised by volunteering, working with local communities, and attempting to represent marginalised experience. It reflects critically on notions of community and community development and discusses relations between oral history projects and community definition, higher education and society. 相似文献
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Gabriel Chanan 《Educational research; a review for teachers and all concerned with progress in education》2013,55(2):108-116
The advent of comprehensive education implies a search for a common culture, or a common treatment of culture, across the whole school population. This article reviews the present stage in this search, attempting to define a suitable treatment of culture by secondary schools. The history of schools’ treatment of cultural sources is briefly invoked, particularly the differences in treatment found in grammar and secondary modern schools. Purportedly progressive attitudes to ‘formal’ or ‘high’ culture are analysed and found to be too simplistic. Traditional education is shown not to have genuinely served its own’ supposed cultural aims, whilst progressives’ rejection to those aims is shown to be inadequate as a reaction to what traditional education actually did rather than claimed to do. It is proposed that a more engaged approach to formal culture, involving critical receptivity, is appropriate for all pupils, and would also require the nourishment of a more receptive attitude to pupils’ own creativity. Since we have liberated the term ‘culture’ from meaning merely a rarified level of works of art, it has become so all‐embracing as to be almost unmanageable. Influenced by anthropology, we now tend to think of culture as extending to the most casual level of value and idea by which we live our daily lives. It even includes our most informal language habits. The difficulty, of course, with such an all‐embracing notion is that it makes the subject almost impossible to talk about. Criteria of quality , and currency are blurred. Part of the same confusion is that the education system, formerly seen as the custodian of ‘culture’, now has no name for the special resources of knowledge which are ‐‐ or used to be ‐‐ its particular responsibility. I will use culture here to mean those public works or activities which represent man to himself and are value laden. Thus literature, psychology, history, philosophy, politics, law, economics and sociology would all be included. They might have scientific elements but they still convey normative images of man. If the concept of culture itself, even as so defined, has a blunt edge, we must discriminate elements within it in order to make the area susceptible to discussion. To get a picture of how schools, traditionally, have mediated culture, we must distinguish at least five broad elements:
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formal, by which is meant that part in which academic and professional institutions specialize;
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informal, meaning relatively spontaneous and non‐centralized activities, including ordinary conversation;
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mass culture, such as films, television, popular music, advertising;
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avant‐garde culture, arising out of a sense of crisis in the formal culture; and
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ethnic, other than that which coincides with the content of previous categories.
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Political rhetoric in a democracy is, in at least some sense, educative and constitutive even as it is instrumentally persuasive. For members of ethnic, racial, or cultural groups that lie outside of the dominant culture, the educative processes that underlie policy advocacy require attention to specific cultures, traditions, historical experiences, and group interests. Thus, even though all out‐groups share many common challenges, they all face unique situations as well. This essay explores these rhetorical challenges and some of the strategies designed to meet them through an examination of the political rhetoric of American Indian activists from the 1972 Trail of Broken Treaties through the 1973 siege at Wounded Knee, South Dakota. Particular attention is paid to the question of audience. 相似文献
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