This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Education. Please check back later for the full article.
One of the largest reforms in the school systems of European countries is inclusive schooling. All over Europe, enrollment of students with special educational needs (SEN) in regular classrooms is rising, and at the same time, the proportion of students with SEN in segregated school settings is declining. Despite a significant push to implement inclusive education across the countries of the European Union, the concept of inclusive education still remains unclear, and the practical implementation of it is limited in most countries. There are huge variations across countries in the challenges they face and the way they are attempting to implement inclusion in their region. For example, whether a child with SEN will attend inclusive or special education is a decision made by different stakeholders in different countries. While in some countries this choice is typically made by parents, in other countries professionals decide which school is most appropriate for students with SEN. Moreover, the resources available to implement inclusive education differ widely across Europe.
Learning about the practice of teaching is a complex and ongoing business. While it may commence as initial teacher education, undertaken as tertiary study, it necessarily continues throughout a teacher’s professional career. This is recognized by employing authorities across many parts of the world as they make provisions for professional learning often characterized as “professional development,” mainly through short and longer generic courses. However, such provision may lack contextual coherence leading to an acknowledgement that the complexity of teaching may be better captured through systematic inquiry undertaken by practitioners into their own practices in the company of others. Such inquiry could investigate not only matters of significance in terms of actions and activities, but also take account of local and external relevant discourses and the arrangements of relationships with peers and students themselves mediated by a variety of factors, for example, social geography. Educational practice is best seen as a “living practice” constantly morphing and changing in accord with a dynamic world. It can be argued that inquiry-based learning is itself a practice-changing practice with a focus on a range of matters such as enhancing student learning outcomes through a profound understanding of how students learn via their agency as the consequential stakeholders able and willing to provide their teachers with honest and worthwhile feedback. As well practitioner inquiry may address what is worthwhile, fundamental and enduring, and seek to integrate current theories with practice.
Many so-called “improvements” and “reforms” in education are developed with little reference to that which teachers know and understand of their practice. They are developed for teachers rather than with teachers. As a redress it is essential that teachers themselves can articulate their practice and provide sustainable, plausible evidence of not only their achievements, but also the many matters that present ongoing challenges, for example: the impact of social media on classroom dynamics; technological innovation more generally; and state-wide testing regimes combined with international comparisons. Systematic inquiry can contribute not only to the professional learning of the practitioners who are so engaged, but also to the larger body of knowledge regarding professional practice. With this end in mind, it is essential that inquiry-based learning is both to the benefit of individual teachers as well as the broader profession itself and to act as an antidote to some of the less desirable features of the Global Education Reform Movement (GERM). Thus inquiry-based learning may be seen as a powerful reform in its own right.
There are at least three approaches to Islamic education: interpretive, critical, and deconstructive understandings of Islamic education. These mutually intertwined approaches to Islamic education lend themselves to various practices through which they engender specific human actions. In the main, the notion of Islamic education can be attentive to some of the ethical dilemmas in the contemporary world, such as human trafficking, global warming, and global terrorism. First, education in Islam is constituted by the notions of hudā (guidance), tarbiyyah (socialization), and hikmah (wisdom)—underlying meanings that give Islamic education its distinctive form. These are also referred to as three intertwined theoretical approaches to Islamic education. In turn, these concepts can give rise to various human actions referred to as practices of Islamic education. Therefore, second, the aforementioned educative concepts engender a’māl (human actions) that can be responsive to undermining ethical dilemmas in the contemporary world, such as ijtihād (individual striving), shūrā (dialogical/deliberative engagement), and ummah (communal action). As a consequence of the prevalence of major ethical predicaments in and about Islamic education in especially the Arab and Muslim world, it is argued that dilemmas of parochialism and male chauvinism, religious and ideological differences, and Islamophobia can most appropriately be addressed through critical and responsible human action. Therefore, third, the a’māl of ijtihād (individual striving), shūrā (dialogical/deliberative engagement), and ummah (communal action) can cultivate responsibility, humanity, diversity, and concern for the other in dealing with the aforementioned human predicaments.
Margaret Schmidt and Randall Everett Allsup
John Dewey’s writings on schooling are extensive, and characteristically wide-ranging: teachers are expected to think deeply about knowledge construction, how we think and learn, the purpose of curriculum in the life of the child, and the role of school and societal reform. He worked throughout his life to develop and refine his philosophy of experience, describing all learning as defined by the quality of interactions between the learner and the social and physical environment. According to Dewey, teachers have a responsibility to structure educational environments in ways that promote educative learning experiences, those that change the learner in such a way as to promote continued learning and growth. The capacity to reflect on and make meaning from one’s experiences facilitates this growth, particularly in increasing one’s problem-solving abilities.
While Dewey wrote little that specifically addressed the preparation of teachers, his 1904 essay, “The Relation of Theory to Practice in Education,” makes clear that he grounds his beliefs about teachers’ learning in this same philosophy of experiential learning. Dewey argued that thoughtful reflection on previous and current educational experiences is especially important in teacher preparation; teacher educators could then guide beginners to examine and test the usefulness of the beliefs formed from those experiences. Teacher educators, therefore, have a responsibility to arrange learning environments for beginning teachers to promote sequential experiences leading to increased understanding of how children learn, “how mind answers to mind.” These experiences can then help beginning teachers grow, not as classroom technicians, but as true “students of teaching.”
Dewey’s ideas remain relevant, but must also be viewed in historical context, in light of his unfailing belief in education and the scientific method as ways to promote individual responsibility and eliminate social problems. His vision of a democratic society remains a fearless amalgam of human adaptation, continuity, change, and diversity: public schools are privileged locations in a democracy for the interplay and interrogation of old and new ideas. Teacher preparation and teacher wellbeing are crucial elements; they can provide experiences to educate all children for participation in their present lives in ways that facilitate their growth as citizens able to fully participate in a democracy. Despite criticism about limitations of his work, Dewey’s ideas continue to offer much food for thought, for both research and practice in teacher education.
John P. Miller
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Education. Please check back later for the full article.
Holistic education as a field of inquiry began in the 1980s. Prior to this time, this field was referred to as humanistic education, confluent education, affective education, or transpersonal education. The work of Carl Rogers and Abraham Maslow inspired many educators working in these areas. In 1988 The Holistic Education Review under the editorship of Ron Miller was first published along with The Holistic Curriculum by John Miller. However, as a field of practice, holistic education can first be found in indigenous education. Historically, Socrates, Rousseau, Pestalozzi, Froebel, Bronson Alcott, and Tolstoy can be viewed as working within a holistic frame.
What is that frame? It is educating the whole person: body, mind, and spirit. Today, at every level, education focuses on skills and a narrow view of the intellect. The body receives little attention while the spiritual life of the student is ignored. This approach views the student as a brain on a stick. In contrast, the holistic curriculum attempts to reach the head, hands, and heart of the student.
The other main principle of holistic education is connectedness. Connectedness is one of the fundamental realities of nature. In contrast, the curriculum at every level, except perhaps for kindergarten, is fragmented as knowledge is broken down into courses, units, lessons, and bits of information. Rarely are there attempts to show how knowledge is interconnected. Holistic education seeks to be in harmony with how things actually are by focusing on connections. Six connections are at the core of the holistic curriculum: connections to the earth, community, subject integration, intuition/logic, body/mind, and soul. There are many models of holistic education in practice. They range from more structured approaches such as Waldorf education to schools such as Summerhill and Sudbury Valley that give students a great deal of choice. Despite these differences, each of these schools views the child as a whole human being.
Marina Schwimmer and Kevin McDonough
Mindfulness meditation is a growing social phenomenon in Western countries and is now also becoming a common part of life in public schools. The concept of mindfulness originated in Buddhist thinking and meditation practices over 2,500 years ago. Its original purpose was mainly to alleviate people’s suffering by providing a path to inner wisdom and vitality, which implied the development of compassion, patience, and forgiveness, as well as other values conducive to inner peace. In the 1970s, this practice was popularized in the West as it was adapted to and integrated with secular intervention programs aimed at reducing stress and dealing with chronic pain.
Packages promoting mindfulness practices are disseminated commercially, backed by research in neuroscience and developmental psychology, for use in schools through programs like MindUp and Mindful Schools. In recent years, there has been a marked uptick of interest from educational researchers in mindfulness education. Several distinct research orientations or approaches can be discerned—mindfulness-based intervention (MBI), an instrumental approach that views mindfulness practices in clinical or therapeutic terms; a spiritualist approach, which emphasizes the rootedness of MBIs in ancient religious traditions and focuses on the benefits of mindfulness practices for individual spiritual growth; and a political approach, which highlights the potential benefits of MBIs to develop students’ capacities for democratic deliberation and participation.
Contemporary mindfulness education in schools also sometimes reflects the cultural influence of New Age values, an orientation distinct from the instrumental, spiritualist, and political approaches, and whose impact may raise troubling questions about the purported educational benefits of MBIs. Accordingly, the alliance between New Age values, neoliberal economic and cultural values, and mindfulness practices in contemporary democratic societies and schools should be given due consideration in assessing the relative educational costs and benefits of MBIs. In particular, cultural and educational values at the intersection of neoliberal values entrepreneurialism and New Age values of personal and spiritual growth may have corrosive rather than benevolent effects on the pursuit of democratic values in schools.
Neoliberalism is a political project carried out by the capitalist class to consolidate their ability to generate profits by exercising influence in political processes, such as elections, in order to privatize or direct state institutions and regulatory powers in ways favorable to their interests. These efforts coincide the propagation of a neoliberal common sense that is grounded in an understanding of all aspects of society in economic terms of competition in markets and return on investment. However, in practice, neoliberalism does not promote competitive markets as much as it results in the privatization of public institutions and creation of new sites for private investment through state policies. The field of education, traditionally a site of local democratic control, is increasingly subject to neoliberal governance, as elected school boards are consolidated under appointed leadership, district schools are replaced by charter schools, and school resources, such as curriculum, testing, and even the training of teachers, are provided by private companies. Neoliberalism frames the purpose of education in terms of investments made in the development of students’ human capital. What students should learn and the value of education is relative to their individual prospects for future earnings. This narrowed conception of education raises important questions about the purpose of education and the relationship between schools, democratic life, and state governance. Developing a critical relationship with neoliberal common sense is necessary in order to recognize both how actually existing neoliberal policies primarily serve the interests of capitalists and that there are other, democratic, sources of value and purpose that can ground debates and efforts in the field of education.
The work of the Brazilian pedagogue Paulo Freire (1921–1997) has been extraordinarily influential. Freire’s ideas have been taken up not just by educationists, but also by scholars and practitioners in a wide range of other fields, including theology, philosophy, sociology, politics, women’s studies, nursing, counseling, social work, disability studies, and peace studies. In educational circles, Freire is regarded as one of the founding figures of critical pedagogy. He is best known for his adult literacy programs in impoverished communities and for his classic early text: Pedagogy of the Oppressed. As a writer, he was most prolific in the last ten years of his life. His work advances an ideal of humanization through transformative reflection and action, and stresses the importance of developing key epistemological, ethical, and educational virtues, such as openness, humility, tolerance, attentiveness, rigor, and political commitment. The themes of love and hope figure prominently throughout his work. Freire was opposed to authoritarian, technicist, and neoliberal pedagogical practices. He argued that education is a necessarily nonneutral process and favored a critical, problem-posing, dialogical approach to teaching and learning. While acclaimed by many, Freire also attracted his share of criticism. He responded to some of the key questions raised by others, while also leaving open a number of areas of inquiry for further investigation.
Jane Abbiss and Eline Vanassche
A review of the field of practice-focused research in Initial Teacher Education (ITE) reveals four broad genres of qualitative research: case studies of teacher education programs and developments; research into student teacher experience and learning; inquiry into teacher educators’ own learning, identity, and beliefs; and conceptual or theory-building research. This is an eclectic field that is defined by variation in methodologies rather than by a few clearly identifiable research approaches. What practice-focused research in ITE has in common, though, is a desire on the behalf of teacher educator researchers to understand the complexity of teacher education and contribute to shifts in practice, for the benefit of student teachers and, ultimately, for learners in schools and early childhood education. In this endeavor, teacher educator researchers are presented with a challenge to achieve a balance between goals of local relevance and making a theoretical contribution to the broader field. This is a persistent tension. Notwithstanding the capacity for practice-focused research to achieve a stronger balance and greater relevance beyond the local, key contributions of practice-focused research in ITE include: highlighting the importance of context, questioning what might be understood by “improvement” in teacher education and schooling, and pushing back against research power structures that undervalue practice-focused research.
Drawing on a painting metaphor, each genre represents a collection of sketches of practice-focused research in ITE that together provide the viewer with an overview of the field. However, these genres are not mutually exclusive categories as any particular research study (or sketch) might be placed within one or more groupings; for example, inquiry into teacher educators’ own learning often also includes attention to student teachers’ experiences and case studies of teacher education initiatives inevitably draw on theory to frame the research and make sense of findings. Also, overviewing the field and identifying relevant research is not as simple as it might first appear, given challenges in identifying research undertaken by teacher educators, differences in the positioning of teacher educators within different educational systems, and privileging of American (US) views of teacher education in published research, which was counteracted in a small way in this review by explicitly including voices located outside this dominant setting. Examples of different types of qualitative research projects illustrate issues in teacher education that matter to teacher educator researchers globally and locally and how they have sought to use a variety of methodologies to understand them. The examples also show how teacher educators themselves define what is important in teacher education research, often through small-scale studies of context-specific teacher education problems and practices, and how there is value in “smaller story” research that supports understanding of both universals and particularities along with the grand narratives of teacher education.
Troy A. Martin
The professionalization of education involves a modern, capitalist move toward securing a public market for schools and developing social status for educators. As a process that has produced knowledge, rationalized relationships, and controlled markets, professionalization of education has also defined an ethical discourse. Articulated in language, inscribed in state law, and embodied in conduct, professional ethics have been codified formally in “codes of ethics” and informally in professional identity and ways of thinking. The popular discourse of professional ethics in education narrows and constrains ethical possibility in practice.
Because of similar forms of codes of ethics across professions, interdisciplinary scholarship from education, social work, psychiatry, and medicine informs a critical examination of professional ethics. The codes, discourse, and standards of professional ethics are historically grounded in the framework of modern rationalism. As the field of education has developed to include a more diverse knowledge-base and new forms of empirical research, the rational order of prescriptive ethics has begun to slip. While regulatory codes of ethics continue to undergird public trust and provide legal insurance against malfeasance, educational scholars and practitioners engage a wider constellation of ethical perspectives and possibilities. Feminist care ethics, post-modern ethics, and phenomenological descriptive ethics present a few possibilities within emergent fields. As the ongoing effects of professionalization are critiqued and the possibilities of professional ethics are re-imagined, schools of education should look beyond the disciplinary enclosures of education to respond to an increasingly diffuse understanding of professional ethics.
Bruce G. Barnett
The growing economic and employment disparities between members of different socioeconomic groups often paint a bleak future for people living in marginalized communities. These conditions are reflected in many low-performing urban schools where dropouts, behavioral problems, and poor academic performance prevail. In the United States, large numbers of adolescents have a sense of hopelessness, particularly among racial and ethnic minority groups. Despite these challenging circumstances, school leaders are well positioned to build these urban students’ hope for a bright future. Using hope theory—goal development, agency, and pathways—as a foundation, the article describes ways school leaders can become agents of hope, which is reinforced by research from an international study of leadership in low-performing schools. The article concludes by examining how leadership preparation and development programs can influence aspiring and practicing school leaders’ capacities to become agents of hope.
Sarah M. Stitzlein
Public schools are intricately connected to the stability and vitality of our democracy in the United States. The important relationship between public schooling and democracy began as a foundational idea in our fledgling republic, and it grew slowly over the course of our country’s history. Along the way, the relationship has been tested and challenged, encountering significant problems and limitations over time, including some that continue today. Despite these struggles and the many ways in which we’ve failed to fully fulfill the relationship, it has become a key one for maintaining the strength of our society and our political system.
Unlike a monarchy and other forms of government, it is difficult to maintain a democracy. Democracies take work; they rely upon the ongoing effort of elected officials and citizens, because they cannot run themselves or rely on just one person to lead. While democracy may be a highly desirable political system, its benefits are not always self-evident to children, and the pursuant skills and work it requires do not come naturally to most people. This is the rather precarious position of democracy; in order to maintain it, we have to educate children about its benefits and rationale while also equipping them with the skills and dispositions they need in order to for them to perpetuate it well. This is why we must link education and democracy.
Democracy requires informed and active voters who seek information to make wise decisions on behalf of themselves and the common good. Such voters must understand their own rights and freedoms, as well as those of others, as they deliberate together to reach mutually agreeable policies and practices. They must be equipped to engage in free and critical inquiry about the world and the problems surrounding them. And, they need the imagination and creativity to construct, revise, add to, and share the story of democracy with others, including the next generation.
The relationship between public schooling and democracy is best understood and fulfilled when it is not just a unidirectional one, where public schools support democracy, but rather when it moves in both directions, with the formal and cultural elements of democracy shaping the governance, content, and practices of schools. In this way, democracy is not just the end of public schooling, but also the means by which we achieve it.
In academic literature there is a multiplicity and proliferation of alternative curriculum definitions, and the matter of defining curriculum is in a state of disarray. Likewise, there are diverse ways of defining teaching in which curriculum is virtually invisible. Invoking Dewey’s idea of “reality as whole,” this article makes a case for rethinking curriculum and teaching as two interrelated concepts embedded in the societal, institutional, and instructional contexts of schooling. Curriculum is construed in terms of societal, policy, programmatic, and classroom curricula that give social meaning, normative and operational frameworks, and educational quality to the practice of teaching. Likewise, teaching is thought of as sociocultural, institutional, deliberative and curricular practice with a bearing on the societal, policy, programmatic, and classroom curricula. The article concludes by questioning the technicist and reductionist treatment of curriculum and teaching associated with the global neo-liberal movement toward standards and accountability and by calling for reenvisioning curriculum and teaching in view of the educational challenges of the 21st century.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Education. Please check back later for the full article.
Most Anglophone curriculum scholars who have participated in, and chronicled, the reconceptualization of their field since the late 1960s would acknowledge the generativity of Joseph Schwab’s landmark 1969 text, The Practical: A Language for Curriculum, in which he argues persuasively that one facet of effective deliberation is “the anticipatory generation of alternatives.” A corollary of this assertion is that the speculative imagination is no less significant for curriculum inquiry than the historical imagination. Schwab reasons that “effective decision . . . requires that there be available to practical deliberation the greatest possible number and fresh diversity of alternative solutions to problems” and, for this reason, the literature and media known generically as SF (an initialization that encompasses science fiction/fantasy/fabulation among many others) are essential resources for the anticipatory generation of global curriculum visions. From its earliest archetypes, such as Mary Shelley’s Frankenstein (1818), which depicted the creation of monstrous life and thereby both created and critiqued an enduring myth of modern industrial society, SF has consistently demonstrated that imagined and material worlds are always already so entwined that they cannot be understood in isolation. Similarly, in 21st-century technoculture, bioethical debates over the status of emergent citizens/subjects, such as embryonic stem cells or “brain dead” patients, challenge ideas about what counts as life or death, while epidemics and their attendant panics conflate the management of borders, disease vectors, and agriculture trade with speculative fantasies about invader species and zombie plagues. Through its exemplifications of the arts of anticipation, SF exercises the speculative imagination and offers critical conceptual tools for understanding and negotiating the milieux of contemporary curriculum theorizing and decision-making.
Activities that actively and deliberately support museum visitors’ engagement with art and promote learning occupy a distinct, though contested, place in the history and current framing of the art museum across the globe. Despite its many benefits, educational work in art museums has grown erratically, frequently without formal structures, systems, or strategies, and it has been critiqued in the past for lacking a robust theoretical framework and consistent methodological principles. It remains the case that the field is broad, diverse, and continually evolving; in the early 21st century, the boundaries are shifting, for example, between what constitutes curatorial practice and learning practice in contemporary art museums. This fluidity and heterogeneity has enabled the emergence of creative and responsive practice that encourages visitors to learn with, through, and about art, but it poses challenges when the goal is to present a coherent overview. Therefore any summary of this complex domain will necessarily be selective. Nonetheless, taking the practice as it has been developed in the United Kingdom and the United States, where this work has been theorized and communicated to the greatest extent (and with reference to the practice in Europe, Canada, and Australia), it is possible to identify common historical developments, shared philosophical and pedagogical principles, and collective challenges and opportunities that contribute to a comprehensible picture, albeit one that is replete with contradictions. As a field, art-museum education continues to define itself. And although valuable research and theorization have been undertaken, in part by practitioners drawing on their own experiences, further work is required, not least to broaden the understanding of the practice as it is manifest globally and to make explicit the increasingly important role of art education within the art museum.
Artists who teach or teachers who make art? To explore the identity of the artist-teacher in contemporary educational contexts, the ethical differences between the two fields of art and learning need to be considered. Equity is sought between the needs of the learner and the demands of an artist’s practice; a tension exists here because the nurture of the learner and the challenge of art can be in conflict. The dual role of artist and of teacher have to be continually navigated in order to maintain the composite and ever-changing identity of the artist-teacher. The answer to the question of how to teach art comes through investigating attitudes to knowledge in terms of the hermeneutical discourses of “reproduction” and “production” as a means to understand developments in pedagogy for art education since the Renaissance. An understanding of the specific epistemological discourses that must be navigated by artist-teachers when they develop strategies for learning explicate the role of art practices in considering the question: What to teach? The answer lies in debates around technical skills and the capacity for critical thought.
In 1954, Hannah Arendt wrote that talk of a crisis in education “has become a political problem of the first magnitude.” If one trusts the steady stream of books, articles, jeremiads, and statements from public officials lamenting the fallen status of our schools and calling for bold reforms, the 21st century has shown no abatement in crisis as an abiding theme in education discourse. But why does education occupy such a privileged space of attention and why is it so susceptible to the axiomatic evocation of “crisis?” Arendt provides a clue when she argues that “Education is the point at which we decide whether we love the world enough to assume responsibility for it and by the same token, save it from the ruin which, except for renewal, except for the coming of the new and young, would be inevitable.”
The crisis in education has come to signal a variety of issues for which the teacher is either a direct or indirect participant: declining student performance, inadequacy of teacher preparation, inequities of opportunity as well as outcome, or a curriculum ill-fitted to the shape of the modern world. However, at base is the issue of social reproduction that Arendt sees at the heart of education. Thus, the crisis in education serves as a forum for expressing, critiquing, and instantiating the values that are at play when considering “the coming of the new and the young.”
Carla España, Luz Yadira Herrera, and Ofelia García
Teacher education programs to prepare those who teach language-minoritized students many times continue to uphold modernist conceptions of language and bilingualism. Translanguaging disrupts the logic that nation-states have constructed around named languages, focusing instead on the language practices of people. Translanguaging theory is changing perceptions of bilingualism and multilingualism as well as the design of language education programs for language-minoritized students. And yet, teachers of language-minoritized students are educated in programs that hold on to traditional views of language, bilingualism, and language education. In the best cases, these teachers are prepared in specialized teacher education programs that credential teachers of a second language or bilingual teachers. In the worst cases, these teachers get no specialized preparation on bilingualism at all. But whether teachers are prepared as “general education” teachers, teachers of a “second language,” or “bilingual” teachers, programs to educate them most often hold on to traditional views about language and bilingualism; they then impart those views to future teachers who design instruction accordingly.
Teacher education programs need to help teacher candidates understand their own language practices and see themselves as translanguaging beings. Teacher candidates also need to understand how the students’ translanguaging is a way of making knowledge and how to design lessons that leverage the translanguaging of students and communities to democratize schooling. It is imperative that teacher preparation programs implement a new theory of bilingualism, one that rejects the compartmentalization of languages and the stigmatization of the language practices of language-minoritized students. Providing teacher candidates with the tools to reflect on their experiences and on how raciolinguistic ideologies cut across institutions can help them not only understand but also find ways not to internalize oppressive notions of self, language practices, and teaching.
Although much curriculum work continues to take place within national borders (often informed by governmental policies and priorities), accelerating processes of economic and cultural globalization, together with an increase in various types of cross-border movements of people, resources, ideas, and images, are blurring nation-state boundaries and destabilizing national authority in curriculum decision-making.
Typically, transnational work is understood as acting across national borders with a view to optimizing the interrelationships between local, national, regional, and global spheres of curriculum formation and change. This is distinguished from international collaboration (actions taken by conventional nation-states) and supranational work, which includes initiatives and interventions by broader global institutions and nongovernmental organizations (NGOs) such as the International Monetary Fund (IMF), the World Bank, UNESCO, OECD, and so on. The involvement of supranational institutions such as the World Bank and IMF has tended to support curriculum policies derived from neoliberal economic perspectives, which focus on the measurable production of human capital. Transnational curriculum work encourages critical examination of the impact of globalization in relation to national and international debates on such matters as human rights; social justice; democratization; national, ethnic, and religious identities; issues of gender and racial justice; the concerns of indigenous peoples; and poverty and social exclusion. Transnational curriculum work is also a response to the discourses of standardization and homogenization of curriculum thinking that characterize modern nation-states.
There is a growing awareness of the crucial role that trust plays in every aspect of a school’s functioning and especially to student outcomes. To trust another person or group is to be at ease, without anxiety or worry, in a situation of interdependence in which valued outcomes depend upon the participation and contribution of others. The trustor can rest assured that their expectations will be fulfilled based on confidence in the other party’s benevolence, honesty, openness, reliability, and competence. As citizens across the globe have become increasingly distrustful of their institutions and leaders, the trend away from trust creates a special challenge for schools because trust is so fundamental to their core mission of educating students. The philosopher Annette Baier observed that we tend to notice trust as we notice air, only when it becomes scarce or polluted. These days, it seems evident that trust in our society as a whole has indeed been disrupted and is in scarce supply. As contemporary society has grown more complex, as changing economic realities, changing demographics, and changing expectations in society have made life less predictable, we are beginning to notice trust much more. There are a number of things that make cultivating and maintaining trust in schools challenging. These include the effects of social media, and other new forms of information and the propensity for the news of potential threats to one’s well-being, as well as the well-being of one’s children and community to spread farther and faster than positive news.
Trust matters in schools and in our world because we cannot single-handedly either create or sustain many of the things we most cherish. Parents send their children to schools, trusting that they will be safe from harm, as well as guided and taught in keeping with our highest hopes for them. Schools are also invested with a significant share of a community’s collective resources in the form of tax dollars, school buildings, and local employment opportunities. In addition, schools are charged with keeping and promoting a society’s shared values and ideals. They foster and protect the collective ideals of respect, tolerance, and democracy, as well as the vision of equity of opportunity. Indeed, the future of a society rests with the quality of its schools. It is evident, then, why trust has become such a pressing issue for schools in these challenging and turbulent times.