11-20 of 52 Results  for:

  • Educational Theories and Philosophies x
  • Education, Cultures, and Ethnicities x
Clear all


A Multi-Level Model of Moral Functioning: Integrating Socio-Bio-evolutionary Science, Socio-Constructionism, and Constructivist-Developmental Theory  

Silvia Diazgranados Ferráns and Robert L. Selman

Tensions chronically exist in the research literature among bio-evolutionary scientists, constructivist-developmental psychologists, and socio-constructionist scholars about how to describe, understand, and predict our moral functioning. An analysis of the assumptions of each of these theoretical paradigms, the disciplinary fields that inform their conceptual models, and the empirical evidence they use to sustain their claims reveals the tensions that exist, as different communities of scholars assign different roles to nature and nurture, reason and intuition, and to the private minds of individuals and the social intelligibilities available to them in a given time and place of history. Using simple multilevel structures, it is possible to see that the divisions that exist within these scientific communities can be conceptualized in terms of their use of different levels of analysis, as they each focus on different populations and employ different underlying units of time and space. Bio-evolutionary scientists study humans as species, using slow-paced time units of analysis such as millennia, and their studies focus on the epigenetic dimensions of our moral sense, documenting inter-species variance in moral functioning. Socio-constructionists study humans as members of groups, using moderately paced time units of analysis such as decades and centuries, and their studies focus on cultural variations in what different groups of people consider to be good or bad, according to the social structures and intelligibilities that are available to them in a given time and place of history. Constructivist-developmental psychologists study humans as individuals, using fast-paced time units of analysis such as months and years, and their studies focus on the maturational dimension of our moral sense, documenting within- and between-individuals variation throughout their lifetime. Unfortunately, by focusing on different populations and time units, these communities of scholars produce research findings that highlight certain aspects of our moral functioning while downplaying others. Interestingly, complex multilevel structures can illustrate how different levels of analysis are nested within each other and can demonstrate how different scientific endeavors have been striving to account for different sources of variability in our moral functioning. The use of complex multilevel structures can also allow us to understand our moral functioning from a dynamic, complex, multilevel theoretical perspective, and as the product of (a) genetic variations that occur between and within species, (b) variations in the social structures, discourses, and intelligibilities that are available in the culture and regulate what social groups consider good and bad at different places and times of history, and (c) variations in the personal experiences and opportunities of interaction that individuals have in different environments throughout their lifetime. Researchers need to clarify the epigenetic, historical, and developmental rules of our moral functioning, and the ways in which different dimensions interact with each other.


Critical Race Parenting in Education  

Cheryl E. Matias and Shoshanna Bitz

Conceptualized as early as 2006 via ideas of the motherscholar, the concept of Critical Race Parenting (otherwise ParentCrit) was first identified in 2016 in an open access online journal to discuss pedagogical ways parents and children can coconstruct understanding about race, racism, whiteness, and white supremacy. Since then Critical Race Parenting/ParentCrit has become more popularized in academic circles, from peer-reviewed conference presentations to special issues by journals. The rationale behind ParentCrit definitions, theoretical roots, parallels to education, implications to education, scholarship and literature, and controversies are explicated to describe what ParentCrit is and where it came from. To effectively articulate its epistemological roots in the idea of the motherscholar to its relation to Critical Race Theory, one must delve into the purposes, evolution, and implications of ParentCrit in education.


The Philosophy and Ideals of Islamic Education  

Mujadad Zaman

The philosophy of Islamic education covers a wide range of ideas and practices drawn from Islamic scripture, metaphysics, philosophy, and common piety, all of which accumulate to inform discourses of learning, pedagogy, and ethics. This provides a definition of Islamic education and yet also of Islam more generally. In other words, since metaphysics and ontology are related to questions of learning and pedagogy, a compendious and indigenous definition of “education” offers an insight into a wider spectrum of Islamic thought, culture, and weltanschauung. As such, there is no singular historical or contemporary philosophy of Islamic education which avails all of this complexity but rather there exists a number of ideas and practices which inform how education plays a role in the embodiment of knowledge and the self-actualization of the individual self to ultimately come to know God. Such an exposition may come to stand as a superordinate vision of learning framing Islamic educational ideals. Questions of how these ideas are made manifest and practiced are partly answered through scripture as well as the historical, and continuing, importance of Muhammad, the Prophet of Islam; as paragon and moral exemplar in Islamic thought. Having said “I was sent as a teacher,” his life and manner (sunnah) offer a wide-ranging source of pedagogic and intellectual value for his community (ummah) who have regarded the emulation of his character as among the highest of human virtues. In this theocentric cosmology a tripart conception of education emerges, beginning with the sacred nature of knowledge (ʿilm), the imperative for its coupling with action (ʿamal), in reference to the Prophet, and finally, these foundations supporting the flourishing of an etiquette and comportment (adab) defined by an equanimous state of being and wisdom (ḥikma). In this sense, the reason for there being not one identifiable philosophy of Islamic education, whether premodern or in the modern context, is due to the concatenations of thoughts and practices gravitating around superordinate, metaphysical ideals. The absence of a historical discipline, named “philosophy of education” in Islamic history, infers that education, learning, and the nurturing of young minds is an enterprise anchored by a cosmology which serves the common dominators of divine laudation and piety. Education, therefore, whether evolving from within formal institutional arenas (madrasas) or the setting of the craft guilds (futuwwa), help to enunciate a communality and consilience of how human beings may come to know themselves, their world, and ultimately God.


Queer and Trans* of Color Critique, Decolonization, and Education  

Omi Salas-SantaCruz

The increase of transgender visibility and politics correlates with a renowned interest in gender equity in schools. The diversity of trans* and gender-expansive social identities, along with divergent conceptualizations of the meaning transing/trans*ing, ontology, identity, and embodiment, produces a wide range of ideal and pragmatic approaches to gender equity and justice in education. Fields and analytical frameworks that emerge from Decolonial Feminism, Queer Indigenous Studies, Queer of Color Critique in education, Jotería studies, and transgender studies in the United States have unique definitions, political commitments, and epistemological articulations to the meaning and purpose of transing/trans*ing. These divergent articulations of trans*ing often make projects of transgender equity and justice incommensurable to each other, or they converge at the various scalar aspects of equity design and implementation. By historicizing, or re-membering the rich body of decolonial modes of trans*ing bodies, knowledge, and selves, trans* of color critique in education research makes trans* justice possible by disrupting white-centric approaches to transgender inclusion that may fall short in the conceptualization of trans* justice and what makes a trans* livable life for queer and trans people of color.


Sensuous Curriculum  

Walter S. Gershon

Education is a sensory experience. This is the case regardless how a sensorium is constructed. A sensorium is how a group defines, categorizes, and conceptualizes the senses, a Western five-senses model for example. Regardless of the sociocultural norms and values a sensorium engenders, animals, human and nonhuman alike, experience their lives through the senses. From this perspective, anything that might be considered educational, regardless of context and irrespective of questions of what might “count” as schooling, is a sensory experience. Sensuous curriculum sits at the intersection of two transdisciplinary fields, curriculum and sensory studies. As its name suggests, sensuous curriculum is an expression of ongoing critical educational studies of, with, and through the senses. In so doing, sensuous curriculum brings to the fore the extraordinary nature of everyday experiences in educational ecologies, from entangled sociocultural norms and values to the ways that sensory input and interpretation inform every aspect of educational ways of being, knowing, and doing. Sensoria have always been tools for understandings, particularly for continually marginalized groups whose claims are often dismissed through Western, Eurocentric framings. For the notion and instantiation of framings require both a set of universally understood constructs and their applications as well as the necessity of the act: when framing, someone or something is always framed. Providing critical tools for the interruption of such constructs and their use, sensuous curriculum is a rich site of study in ways that are theoretically and materially significant, while offering often underutilized trajectories for the exploration of educational understandings.


Critical White Studies and Curriculum Theory  

James C. Jupp and Pauli Badenhorst

Critical White studies (CWS) refers to an oppositional and interdisciplinary body of historical, social science, literary, and aesthetic intellectual production that critically examines White people’s individual, collective, social, and historical experiences. CWS reflexively assumes the embeddedness of researcher identities within the research, including the different positionalities of White researchers and researchers of Color within White supremacy writ large as well as whiteness in the social sciences and curriculum theory. As an expression of the historical consciousness shift sparked by anglophone but also francophone African-Atlantic and pan-African intellectuals, CWS emerged within the 20th century’s emancipatory social sciences tied to Global South independence movements and Global North civil rights upheavals. Initiated by cultural studies theorists Stuart Hall and Dick Dyer in the early 80s, CWS has proliferated through two waves. CWS’ first wave (1980–2000) advanced a race-evasive analytical arc with the following ontological and epistemological conceptual-empirical emphases: whiteness as hegemonic normativity, White identity and nation-building, White privilege and property, and White color-blind racism and race evasion. CWS’ second-wave (2000–2020) advanced an anti-essentializing analytical arc with pedagogical conceptual-empirical emphases: White materiality and place, White complexities and relationalities, Whiteness and ethics, and social psychoanalyses in whiteness pedagogies. Always controversial, CWS proliferated as a “hot topic” in social sciences throughout the 90s. Regarding catalytic validity, several CWS concepts entered mass media and popular discussions in 2020 to understand White police violence against Black people—violence of which George Floyd’s murder is emblematic. In curriculum theory, CWS forged two main “in-ways.” In the 1990s, CWS entered the field through Henry Giroux, Joe Kincheloe, Shirley Steinberg, and colleagues who advanced critical whiteness pedagogies. This line of research is differently continued by Tim Lensmire and his colleagues Sam Tanner, Zac Casey, Shannon Macmanimon, Erin Miller, and others. CWS also entered curriculum theory via the field of White teacher identity studies advanced by Sherry Marx and then further synthesized by Jim Jupp, Theodorea Berry, Tim Lensmire, Alisa Leckie, Nolan Cabrera, and Jamie Utt. White teacher identity studies is frequently applied to work on predominantly White teacher education programs. Besides these in-ways, CWS’ conceptual production, especially the notion of “whiteness as hegemonic normativity” or whiteness, disrupted whitened business-as-usual in curriculum theory between 2006 and 2020. Scholars of Color supported by a few White scholars called out curriculum theory’s whiteness and demanded change in a field that centered on race-based epistemologies and indigenous cosmovisions in conferences and journals. CWS might play a role in working through the as-of-yet unresolved conflict over the futurity of curriculum theory as a predominantly White space. A better historicized CWS that takes on questions of coloniality of power, being, and knowledge informed by feminist, decolonial, and psychoanalytic resources provides one possible futurity for CWS in curriculum theory. In this futurity, CWS is relocated as one dimension of a broad array of criticalities within curriculum theory’s critical pedagogies. This relocated CWS might advance psychoanalytically informed whiteness pedagogies that grapple with the overarching question: Can whiteness and White identities be decolonized? This field would include European critical psychoanalytic social sciences along with feminist and decolonial resources to advance a transformative shift in consciousness.


Hidden, Null, Lived, Material, and Transgressive Curricula  

Wade Tillett and Jenna Cushing-Leubner

Alternative dimensions of curricula fall outside explicit and official curriculum. There is much more to teaching and learning than the formal, planned curriculum claimed by many teachers, administrators, and organizations. Beyond and within the textbooks, lesson plans, tests, and standards exist hidden, null (or absented), lived, material, and transgressive dimensions of curricula (to name only a few). Hidden curricula are messages that are sent implicitly, for example, giving students numerical scores on a quiz and using those scores to assess students as successes and failures functions as a form of micro-tracking, ranking students’ success and achievement in relation to one another in a hierarchical range. This scoring and ranking system implies that students are in competition with one another, that self-worth is evaluated with a score. The action of scoring and ranking itself teaches the lesson and is woven into the fabric of schooling, though it is neither explicitly stated nor explicitly taught (i.e., hidden) that success in learning requires winners and losers at learning. Null (or absented) curricula are topics that are specifically not taken up in the official curriculum. For example, although Protestant Christianity shapes a hidden curriculum of many U.S. schools, religion is largely excluded as an explicit topic of study in most state schools. This fulfills a claim of separation of church and state and religion’s obvious absence reveals a null curriculum. Lived curricula are the lived experience of the learner. For example, a student might experience being bullied, and this would comprise part of their lived curriculum, teaching lessons that are learned, retained, and tapped into over time, long after the specific encounters have passed. Material curricula (a term the authors coin in this article) are the material effects that curricula have on the learner, and more broadly, the world. For example, the grades and scores that students receive in school have direct effects on the future opportunities available to them as people. This is a material curriculum of sorting students into social roles and positionings, with accompanying material outcomes (e.g., a student is denied entry into college and further denied a class of jobs and their corresponding material aspects, such as salary and—in the United States—health benefits). Transgressive curricula are defined through the prism of teaching and learning in resistance to something, in the refusal of something, in defiance of something, or in disregard of something. These alternative dimensions of curricula exist anyplace learning occurs, not just in schools.


Public-Oriented Alternatives to Dominating Control of Schooling Exemplified by Raden Adjeng Kartini and Ki Hadjar’s Taman Siswa Schools in Indonesia  

Dinny Risri Aletheiani

School curriculum in most countries is dominated by the interests of the corporate states that govern the world. Educational alternatives have emerged in many countries that represent a public that is disenfranchised with them. In Indonesia, the work of Raden Adjeng Kartini and Ki Hadjar Dewantara provides poignant illustrations of educators who developed writings and practices that offer alternatives to the corporate states or imperialist and colonial precursors to them. These two prominent Indonesian curriculum theorists/educators, Raden Adjeng Kartini (1879–1904) and Ki Hadjar Dewantara (1889–1959), their lives, their works regarding the education of indigenous Indonesians, and their influences upon Indonesian education illustrate such alternatives. Raden Adjeng Kartini’s contribution in education revolves around four main concerns, namely the conditions and the rights of girls and women in Indonesian society, specifically in Java; the influences of tradition and customs; modernity and educating Indonesians; and the mechanism of colonialization. Her letters between 1898 and 1904 are unique sources to better understand her curriculum craft on the importance of education for all. Ki Hadjar’s contributions in education are similar to those of Raden Adjeng Kartini. Ki Hadjar’s contribution can be studied through the work of Taman Siswa school. The important characteristics of Taman Siswa include its conceptual and physical establishment as perguruan or paguron, sense of family as an institutional and educational principle and approach, and the Among System.


Antiblackness and the Adultification of Black Children in a U.S. Prison Nation  

Amir A. Gilmore and Pamela J. Bettis

Discourses in the early 21st century surrounding the presumption of childhood innocence were undergirded by antiblackness. The theorization of antiblackness within the context of race, gender, and education has been beneficial to understanding how the mistreatment of Black children and the illegitimacy of Black childhoods within the white American racial imaginary is seemingly justified. Foundational to the United States, antiblackness is a race-based paradigm of racial othering and subjugation through a litany of organized structural violence against Black people. Structured outside the realms of humanity and civil society, Black life, through this paradigm, is regarded as other than human. Arguably, antiblackness shapes all racialized, gendered, sexualized conditions and experiences of all Black people, including the age compression of Black children. Antiblackness scholarship posits that there is an institutional unwillingness to see Black youth as children. Discourses on what it means to be a child, who can occupy that position, and when a particular stage of a child’s development is reached, are all structured against Black youth. Pathologized as deviant, adult-like problems, Black children occupy life in a liminal space, where they are denied childhood status but carry adult-like culpability. As adultified Black youth, they lack autonomy and are not granted leniency to learn from their mistakes like their white peers. With their actions and intentions perceived as deviant, ill-willed, or hypersexual, Black children are susceptible a wide range of violence from school punishment, the criminal justice system, sexual abuse and exploitation, and excessive police force.


De/colonizing Educational Research  

Kakali Bhattacharya

Decolonizing educational research encompasses the understanding and entanglement of colonialism and decolonizing agendas. Such an understanding includes the colonial history of the world, in which once-colonized and settler colonial nations configure varied, divergent, and overlapping decolonial agendas that can inform educational research. However, such divergent agendas are always in relation to resisting colonizing forces and imagining a utopian future free of colonizing and other interconnected structures of oppression. To represent the shuttling between the present and the utopian imagination, de/colonizing is written with a slash and theorized. De/colonizing educational research requires understanding western intellectual canon-building dating back to the European Enlightenment and disrupting such superiority of knowledge construction through knowledge democracy, intellectual diversity, and pluriversity. De/colonizing educational research is committed to negating and erasing the ontoepistemic violence caused by colonizing and related structures of oppression. Engaging de/colonial approaches to inquiry in education requires restructuring both education and educational research. De/colonizing educational research must include a global agenda while simultaneously marking specific localized agendas. This is how the violence in settler colonial and once-colonized nations can be disrupted, mitigated, and eradicated in educational research, education, and nation-states. Calling for liminal and border work and recognizing that colonizing forces of oppression are not static, de/colonizing educational research advocates for an understanding of fluidity in resistance.