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1.
Cheryl T. Magrini 《Religious education (Chicago, Ill.)》2013,108(1):60-83
Based on the ethnography conducted by Magrini in three midwestern United Methodist congregations, this article examines the development of “ethnographic intertextual voicing,” which describes multiple contexts and the ways in which these contexts influence representation of the participants and in turn, create in a community of learning. The ethnography studied children's interpretations of biblical meal stories, Eucharist experiences, and reflections on daily meal practices. Magrini's hospitable pedagogy approach was applied with 25 children ages 5 through 11. The hospitable pedagogy approach created a teaching and learning environment through which ethnographic intertextual voicing emerged. The author argues that ethnographic intertextual voicing is influenced by familial, ethnic, and faith contexts, as well as those of the researcher, and can create a community of learning as a result of the ethnographic research itself through the practice of hospitable pedagogy as a research methodology. 相似文献
2.
E. Johanna Hartelius 《Quarterly Journal of Speech》2013,99(2):153-177
Debates regarding higher education's relevance and responsiveness to societal exigencies have in the past three decades resulted in the development of programs with leitmotifs such as “service learning,” “problem-based learning,” and “civic engagement” (e.g., “Scholarship on Teaching and Learning,” McNair Scholars, etc.). A recurring theme in these enterprises has been the emphasis on honing students’ capacity for criticism. And while this faculty is valuable, it may be ultimately insufficient for students’ active and productive problem-solving and concrete engagement. Heuristically employing Giambattista Vico's rhetorical pedagogy, this essay investigates a programmatic effort to respond to this overly critical orientation. I explicate a formal parallel between the criticism launched, on one hand, by the Intellectual Entrepreneurship Pre-Graduate School Internship at the University of Texas at Austin against public research universities, specifically the elimination or reduction of structural and instructional ambiguity and prioritizing of criticism, and, on the other hand, by Vico against Cartesian skepticism, specifically the critical teaching methods generated therein. I thus articulate a model of invention as taught through practice, and advocate a pedagogy based on this revitalized invention, demonstrating its utility in students’ realities. 相似文献
3.
The educational theories and policies promoted by Ernest L. Boyer (1928–1995), who served as chancellor of the SUNY system, U.S. Commissioner (Secretary) of Education, and president of the Carnegie Foundation for the Advancement of Teaching, were significantly influenced by his affiliations with the Brethren in Christ Church and the Society of Friends (Quakers) even though he rarely spoke about his faith publicly. Drawing on Anabaptist, pietistic, and apophatic (silence-oriented) theological traditions, Boyer's public career demonstrated a service-focused convictional theology that could be termed “public pietism.” Boyer's educational philosophy focused on human connectedness and called for all citizens to be active participants in improving their communities by living out nonsectarian “consensus virtues.” While Boyer was a strong proponent of the separation of church and state, his public service was imbued with deeply held Christian values. 相似文献
4.
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”. 相似文献
5.
Hanan A. Alexander 《Religious education (Chicago, Ill.)》2013,108(4):353-356
Ella Josephine Baker (1903–1986), an African-American human rights activist, influenced the trajectory of the modern civil rights movement with her emphasis on local action, liberative pedagogy, and grassroots involvement. She modeled a pedagogy of liberation convinced that grassroots efforts at participatory democracy could empower diverse communities for the ongoing struggle for human rights and equality. In this address, the words to “Ella's Song,” penned by Bernice Johnson Reagon in tribute to Baker, inspire the reflections on the 2012 theme. They are used to explore the collective struggle for freedom and justice, sharing faith in the struggle for liberation, and religious education practice. 相似文献
6.
Evelyn Goodenough Pitcher 《Religious education (Chicago, Ill.)》2013,108(4):384-389
This article introduces TVbyGIRLS, a nonprofit organization supporting girls in the development of critical thinking, digital literacy and storytelling, leadership, compassionate collaboration, and social justice engagement. Religious educator Claire Bischoff interviews Rebecca Richards Bullen, TVbyGIRLS mentor, and Molly Nemer and Rachel Quednau, two core girls, to gain wisdom from the ways TVbyGIRLS works with girls in the flow of media, religion, and culture. “Undercover,” a film conceived of and produced by the girls, in which the girls went “undercover” to experience each other's faith traditions for themselves, serves as a case study for inter-faith dialogue and education. 相似文献
7.
Mary E. Hess 《Religious education (Chicago, Ill.)》2013,108(1):86-94
Making traditions “accessible” and making the connections between traditions and transformation “manifest” (this is Boys's definition of religious education), is a challenging endeavor in mass mediated popular culture contexts. Although definitions of “tradition” may differ from community to community, there is generally a sustained pattern of practice over time that shapes the religious identities of the people in question. Religious educators need to engage this pattern in multiple ways, some of which may extensively if not completely rework it. This essay illustrates such engagement by considering two examples of the televisual mediation of rituals following September 11, 2001, as well suggesting useful digital resources for religious educators in this context 相似文献
8.
Timothy Paul Jones 《Religious education (Chicago, Ill.)》2013,108(4):345-357
This article focuses on the influence of Wilfred Cantwell Smith's presentation of the nature of faith on James W. Fowler's faith-development paradigm. Smith contended that, in the pre-modern era, terms translated by the English words “faith” and “believe” denoted a personal allegiance that did not require assent to any objective assertions. Two difficulties with Smith's research are highlighted: 1) In the premodern era, the terms translated as “faith” and “believe” denoted both personal allegiance and objective assent. 2) Although “faith” and “believe” primarily indicated personal allegiance in the premodern era, the primacy of personal allegiance within faith does not preclude the presence or the necessity of objective assent. The author suggests that, although Christian faith and Fowlerian stage-development are two distinct phenomena, the reality to which Fowler referred as “faith” describes the psychical context for Christian faith. The article concludes by reflecting on the implications of this concept, suggesting that Christian faith emerges from Fowlerian stage-development, but that the content and development of both phenomena remain essentially distinct. 相似文献
9.
Nina Asher 《Teaching Education》2013,24(3):235-247
In this article, I discuss how by engaging difference teachers and students can go beyond the binary of “self” and “other” towards “interbeing”. I first discuss how postcolonial and feminist perspectives can inform multicultural discourse by rethinking self and other in terms of hybrid identities and cultures. Then, I draw on Thich Nhat Hanh's (1991) concepts of mindfulness, contemplation, and interbeing; bell hooks' (1994) concept of an engaged pedagogy; and my reflections on my own practice of teaching multicultural education courses. I argue that a self-reflexive pedagogy of interbeing is transformative, enabling both students and teachers to “see with the eyes of interbeing” (Hanh, 1991, p. 98) and heal from the wounds of oppression. 相似文献
10.
Jesper Sjöström 《Cultural Studies of Science Education》2018,13(1):147-161
This forum article contributes to the understanding of how science teachers’ identity is related to their worldviews, cultural values and educational philosophies, and to eco-transformation of science education. Special focus is put on ‘reform-minded’ science teachers. The starting point is the paper Science education reform in Confucian learning cultures: teachers’ perspectives on policy and practice in Taiwan by Ying-Syuan Huang and Anila Asghar. It highlights several factors that can explain the difficulties of implementing “new pedagogy” in science education. One important factor is Confucian values and traditions, which seem to both hinder and support the science teachers’ implementation of inquiry-based and learner-centered approaches. In this article Confucianism is compared with other learning cultures and also discussed in relation to different worldviews and educational philosophies in science education. Just like for the central/north European educational tradition called Bildung, there are various interpretations of Confucianism. However, both have subcultures (e.g. reflexive Bildung and Neo-Confucianism) with similarities that are highlighted in this article. If an “old pedagogy” in science education is related to essentialism, rationalist-objectivist focus, and a hierarchical configuration, the so called “new pedagogy” is often related to progressivism, modernism, utilitarianism, and a professional configuration. Reflexive Bildung problematizes the values associated with such a “new pedagogy” and can be described with labels such as post-positivism, reconstructionism and problematizing/critical configurations. Different educational approaches in science education, and corresponding eco-identities, are commented on in relation to transformation of educational practice. 相似文献
11.
Jacob W. Neumann 《Interchange》2013,44(1-2):129-147
Increasing teachers’ dispositions towards critical teaching is a fundamental goal for critical pedagogy. Because critical educational change cannot occur without teachers’ “buy-in,” developing teachers’ inclination to implement critical teaching into their classrooms is a prerequisite for any successful critical pedagogy focused on change in K-12 schools. However, critical educators too often approach K-12 teachers’ dispositions in ways that are at best unproductive and at worst harmful to critical change efforts. Some critical pedagogy exists that approaches teachers’ knowledge and beliefs in “teacher friendly” ways, but most critical pedagogy suffers from the problem of totality and speaks merely to educators who already hold critical dispositions. In response to this problem, this paper identifies and examines three areas in which critical education scholars can work to better connect with a crucial, yet essentially unaddressed constituency: teachers in neighborhood schools. These three areas are critical pedagogy’s audience, teachers’ professional knowledge, and teachers’ beliefs about what constitutes ‘real schools’ and ‘real teachers.’ The paper ends by suggesting approaches to teachers’ dispositions that do not sacrifice the possible to the ideal, that value practical and eclectic change efforts, and that appreciate teachers’ already existing knowledge and beliefs as a foundational medium for developing critical education. 相似文献
12.
Charles R. Foster 《Religious education (Chicago, Ill.)》2013,108(3):311-330
Looking back on his vocational journey, the author explores three “conversations” among academic and local church religious educators originating in teaching practice that culminate in a discussion of religious education as a field of study. These conversations focus attention on teaching in the transformation of persons and communities, on community as context and agency of teaching, and on public life as the setting for teaching to live responsibly into the providential intent of God. From this perspective religious education is described as an inherently theological practice emerging from the engagement of teachers and students in faith communities at the edges of our collective ignorance of the “intent of God” and at the intersection of our various religious traditions. 相似文献
13.
Carol Lakey Hess 《Religious education (Chicago, Ill.)》2013,108(2):140-141
This article responds to sociologist Christian Smith's claim that many teenagers today have lost traditional religious faith and instead espouse a new and erroneous faith in God the “Cosmic Therapist.” The author challenges this claim by comparing two of Smith's chief complaints vis-à-vis teen faith to established portraits of adolescent faith. The comparison reveals that despite differences significant continuities exist between adolescent faith “then” and “now,” a finding that underscores the inherently (but not exclusively) developmental nature of religious faith. The article concludes by affirming Christian Religious Education as a dynamic process of bringing “life to faith and faith to life” with humility, compassion, and hope. 相似文献
14.
《Journal of Teaching in Social Work》2013,33(3-4):113-129
Abstract As increasing numbers of mature students enter schools of social work, it is a challenge and an obligation for field instructors to discover ways to recruit and sustain them in the educational endeavor. Building upon three theoretical perspectives-Freire's pedagogy of the oppressed, Knowles's andragogy, and Schon's reflective learning and teaching, this paper highlights ways in which field instructors can build upon the strengths of mature students to enhance their development as professional social workers. It discusses “parallel process”, “learning styles”, and “contracting” as proactive strategies to fully engage mature students in attaining a graduate degree. 相似文献
15.
Michael Eldridge 《Educational theory》2010,60(4):503-517
In this essay Michael Eldridge maintains that Frank Margonis has in a recent article ill‐advisedly speculated about John Dewey's pedagogy, suggesting that his “racialized visions” of students and classroom communities involve a “false universalism” that is problematic for our multicultural society. Based on this understanding, Margonis concludes that we need to seek an alternative to Dewey's educational philosophy. Eldridge strongly disagrees with this conclusion, arguing that assessing Dewey's philosophy and pedagogy is not a matter for speculation but should instead be based on the extensive documentation and research that is readily available. Eldridge focuses in this essay on documenting Margonis's speculations regarding Dewey's theory and pedagogy, and then offering an alternative reading of Dewey's writings as well as scholarship about Dewey's life and work. Ultimately, Eldridge argues that a wholesale abandonment of Dewey's educational approach is unnecessary and would be misguided. 相似文献
16.
Stephen Fleury 《Educational Studies A Journal of the American Educational Studies Association》2013,49(1):71-91
In his proposal for a social studies both more critical and more participatory, Neumann's (2008) politically adaptive strategy of invoking standards for critical thinking poses troubling concerns for democratic-minded educators familiar with the trajectory of reforms. Neumann's outright dismissal of critical pedagogy ironically underscores how the political nature of educational knowledge itself mitigates the possibility of a more critical orientation. A reexamination of the Dewey-Lippmann debates points to the pivotal roles of dissent, dialogue and critical agency in democracy, and to the conclusion that, despite recent criticisms, critical pedagogy represented by Freire best meets Neumann's goal of a more “holistic approach to democratic health” (332). 相似文献
17.
Thokozani Mathebula 《Africa Education Review》2018,15(2):1-15
In the history of South African education there have been three contrasting attempts to incorporate learners into the authority structures of schools, namely: “boy-government” (prefect system), “student-government” (Student Representative Councils (SRCs)) and “learner-government” (Representative Councils of Learners (RCLs)). This article traces the historical development of these traditions in governance in South African schools. Against this background, it proffers a historical analysis of these traditions to show that the phrase “learner representative council” is at a crossroads, that is, it is being stretched and pulled in different directions in post-apartheid South Africa. It points out that “student-government” was born out of the rejection of the unpopular “boy-government”. It also provides a critical analysis of the attempt of the national Guides for Representative Councils of Learners (Guides for RCLs) (DoE 1999) to blend the “prefect” and “SRC” traditions in order to strengthen democracy at school level. In doing so, it argues that the Guides for RCLs undermine democratic SRCs developed in the anti-apartheid education struggle. In the end, the article defends the “student-government” tradition because of its potential to educate for democratic citizenship in post-apartheid South African schools. 相似文献
18.
George A. Coe LL.D. 《Religious education (Chicago, Ill.)》2013,108(4):420-424
This article attempts to develop a practical theology of resistance for religious education. It is inspired by the struggle of indigenous people in Guatemala in their memorialization of the Rio Negro Massacre in Guatemala, celebrations of International Women's Day, and the creation of a school for survivors of the violence surrounding Rio Negro. Remembrance, relationship-building, and reclaiming space will be suggested as practices to be employed by religious education. This article proposes that these three interrelated elements are integral to religious education. It concludes that a theology of resistance equipped with these three aspects promotes and deepens a practice of faith, emunah, to nourish. 相似文献
19.
Annie Fisher 《Literacy》2008,42(1):19-28
With the introduction of the National Literacy Strategy, England's primary school teachers were asked to replace “listening to children read”–a practice deeply embedded in UK pedagogy–with guided reading, a practice focused on interpretive and critical comprehension rather than accuracy and fluency. This small‐scale research project addresses the perceptions of the author's Primary B.Ed. student teachers that what goes on under the name of guided reading in the classrooms in which they undertake teaching practice does not do justice to the term. In particular, it examines the claim that fluent readers are still engaged in reading aloud, rather than being taught how to develop analytical strategies for comprehension and engage in collaborative dialogue to develop cognition and promote interpretive critical literacy. Using interpretive methodology, this small‐scale study examines episodes of guided reading in three case study classrooms. In each episode examined, although some form of group reading was conducted, there was no opportunity for children to read silently or engage in collaborative discussion, little teaching of inferential comprehension and none of evaluative strategies. The study reaches tentative rather than conclusive answers. These suggest that the effective teaching of guided reading depends both upon the understanding of its psychological underpinning, and also on the teacher's ability, through sharing responsibility for problem solving with the children, to build bridges between what is known and what is new. 相似文献
20.
Tyson Lewis 《Educational theory》2010,60(2):231-248
Famously, Walter Benjamin once wrote that behind historical materialism lies a disavowed theological “hunchback.” More importantly, it is only through a rejuvenated relation with this theological hunchback that historical materialism can ultimately realize its own revolutionary possibilities. While the theological dimension of critical theory has been explored in a variety of disciplines and for a variety of political and philosophical purposes, the same cannot be said for the field of critical pedagogy. In this essay, Tyson Lewis addresses this gap by focusing on mystical traditions of messianism that haunt certain strains of critical pedagogy. He contends that critical pedagogy cannot overcome certain limitations within its own project without unlocking the radical kernel of the messianic. In brief, messianism offers a potential moment for rethinking education outside of a sovereign decision over and against student life by reuniting educational time with the creative time of the now, kairos. In developing a genealogical rethinking of the messianic within critical pedagogy, Lewis focuses on the work of Paulo Freire. By articulating Freire with current theorists of the messianic, including Giorgio Agamben, we can see how the time of the messianic moment is educational time and how educational time, in its most radical formulation, is a messianic opening. Lewis concludes that a resolution of the question of authority as well as a new notion of educational time help to situate the emphasis of critical pedagogy toward a new appreciation of and respect for the theme of potentiality. 相似文献