This article analyses the relations that teachers and school leaders establish with themselves and with others—especially those who would seek to govern them—through the professional and personal–professional activities that increasingly accompany pedagogical and administrative practice today. Specifically, the article seeks to analyse the conditions under which such ‘ethical-governmental’ relations have become possible and to clarify the lines of power, truth and ethics that are in play within them. In this way, it is argued, their intelligibility may be recovered; their contingencies (...) disclosed. The article first posits a non-psychologised, ‘enfolded’ notion of the self on which analysis rests before turning to an analytics of government of the conditions themselves. An important element within this entanglement of diverse events, discourses, practices and foldings is the ensemble of policies and practices developed by the Australian Institute for Teaching and School Leadership. The article argues that the programmes of this national agency are a salient and widespread force for acting upon teachers’ and school leaders’ self-constitution as a subject of their own actions—a subject which, in consequence, is enjoined to be more agile, self-reliant, engaged and entrepreneurial than its ‘routine-bound’ predecessors; a subject we describe as the ‘adaptive professional’. (shrink)

In the face of challenging circumstances, many teachers turn to spirituality for sustenance and strength. Yet spirituality’s place in education and in educators’ lives has long been a matter of confusion and contention, not least because of the ambiguity of the term in its common usage. What is its relationship to religion? And what defines it? In this article, I submit that the later work of Michel Foucault offers a helpful approach to spirituality that displaces those questions—drawing attention away from (...) beliefs and/or attitudes professed, and towards the process of practical self-transformation that subjects undertake for the sake of a truth that is actualised in the body. To be spiritual in this sense is more a matter of what one does than what one believes or who one is. To offer a sense of why it matters in the lives of educators, I draw on the experiences of a San Diego high school teacher confronting interlocking personal, professional, and political challenges as a detailed example. (shrink)

Solidarity between the citizens of a country is both good and desirable, and public educational institutions are the clear site of education for such civil solidarity and its natural place is in Civics lessons. Nevertheless, this paper argues that it is impossible to educate for solidarity for all citizens in a liberal-democratic state when civic classes teach basic civil laws that exclude groups or minorities and expel them from the general civil population. Therefore, we can ask: What are the modes (...) of action that are open to Civics teachers and other educators who are caught in this trap when trying to educate for solidarity? As a reply to this question and by borrowing ideas from Michel Foucault’s thought, this paper equips teachers with some guidelines for pedagogical resistance to the excluding wave, that enable strengthening an inclusive civil solidarity, and demonstrates the applicability of these guidelines in the Israeli reality. (shrink)