Rahat Naqvi and Hans Smits' edited collection, "Thinking about and Enacting Curriculum in 'Frames of War'" is centered on the theme of how the current global order creates precarious conditions for human life. The contributors respond to the challenges Judith Butler posed about the fragility of life and questions about how we apprehend, and take up ethically, our responsibilities for those who are considered "Other." The overarching objective of the book is the meaning of a call to ethics, and (...) how discussion of framing and frames is a provocation to think about our responsibilities as curriculum scholars and practitioners"-- Provided by publisher. (shrink)

Rahat Naqvi and Hans Smits' edited collection, "Thinking about and Enacting Curriculum in 'Frames of War'" is centered on the theme of how the current global order creates precarious conditions for human life. The contributors respond to the challenges Judith Butler posed about the fragility of life and questions about how we apprehend, and take up ethically, our responsibilities for those who are considered "Other." The overarching objective of the book is the meaning of a call to ethics, and (...) how discussion of framing and frames is a provocation to think about our responsibilities as curriculum scholars and practitioners"-- Provided by publisher. (shrink)

Drawing upon concepts from actor-network theory (ANT), this article explores how the principle of symmetry can provide alternative readings of the translations of the prescribed into the enacted curriculum, without reducing understanding to explanation. The paper explores the contrasting ways in which the prescribed curriculum is translated into the enacted curriculum as certain organisations, individuals and artefacts become enrolled through networks of school and college. It points to the ways in which a position which eschews (...) conventional distinctions e.g. between the human and non-human, and enacts an anti-foundationalist ontology provides the basis for a radical materialist understanding of the multiplicity of educational practices. (shrink)

Drawing upon concepts from actor‐network theory (ANT), this article explores how the principle of symmetry can provide alternative readings of the translations of the prescribed into the enacted curriculum, without reducing understanding to explanation. The paper explores the contrasting ways in which the prescribed curriculum is translated into the enacted curriculum as certain organisations, individuals and artefacts become enrolled through networks of school and college. It points to the ways in which a position which eschews (...) conventional distinctions e.g. between the human and non‐human, and enacts an anti‐foundationalist ontology provides the basis for a radical materialist understanding of the multiplicity of educational practices. (shrink)

This chapter contains sections titled: Introduction Background to the Study Actor‐Network Theory The Prescribed Curriculum: An (In)visible Token? Inferences Acknowledgments References.

This article uses an account of dwelling to interrogate the concept of curriculum making. Tim Ingold’s use of dwelling to understand culture is productive here because of his implicit and explicit interest in intergenerational learning. His account of dwelling rests on a foundational ontological claim—that mental construction and representation are not the basis upon which we live in the world—which is very challenging for the kinds of curriculum making with which many educators are now familiar. It undermines assumptions (...) of propositional knowledge and of the use of mental schemas to communicate and share. At the level of critique, then, dwelling destabilizes contemporary ideas of curriculum as textual, pre-specified content for transmission or pre-defined objectives or standardized activity. The positive claims of dwelling are equally challenging, for these are that the world is a domain of relational entanglement in which an organism can be no more than a point of growth for an emergent ‘environment’, and meaning only inheres in these relations. The paper articulates how differentiation (of learner, salient meanings, knowledge, skill and place) are possible in such an ontology, and how curriculum making can be understood from this perspective as being the remaking of relationships between these. (shrink)

This article compares case studies to better understand how third grade teachers, serving low-income (including Title I) schools, adapted their instruction in the midst of a global pandemic to better support their students’ learning about locally-relevant civic issues. Civic perspective-taking components were embedded in the unit design with the aim of building deliberative, inclusive classrooms. The team designed lessons drawing from theories of culturally sustaining pedagogy. Using semi-structured interview data, we examined teachers’ reported thinking and perceptions about students’ needs and (...) their own struggles to deliver purposeful, equitable instruction. Findings indicate that as teachers collaboratively designed the lessons they discussed how to balance relevance and sensitivity in relation to content that mirrored students lived realities. This study advances our understanding of what challenges teachers overcome to integrate culturally-sustaining practices in their social studies instruction. (shrink)

The aim of this article is to explore the worth of a materialist/posthumanist approach to ethics, specifically affirmative ethics, within the field of education. I work empirical material that ‘does’ this ethics in classrooms and draw on Deleuze’s ethically guided materialism as taken up by Braidotti, to gain purchase on it. Defined as a relational matter of human and non-human powers of acting in pursuit of affirmative values, affirmative ethics focuses up relations, forces and affects. It poses considerable challenges to (...) a normalised construction of ethics as located solely within a constituted human subject with moral intentionality as its core. Affirmative ethics presents empirically as an emergent property of relational assemblages of human and more than human elements that bring ethical subjectivity into effect. Pedagogy and curriculum perform a constitutive role in these assemblages, as does pedagogic affect, showing how this ethics can be activated. A materialist affirmative ethics makes for a multi-faceted and generative practice of ethics. Oriented to collectivity and with relationality ‘built-in’, it has the potential to play a significant role in the reconstitution of individualised subjectivity which neoliberal modes of governance continue to advance in education. (shrink)

Sites of embodied disruption challenge academics to engage with power at its seams. In this article I consider an ethics of embodiment, situating it within questions raised by Judith Butler in her articles, “Doing Justice to Someone” and “Giving an Account of Oneself”. In “Giving an Account,” Butler claims that gaps in knowledge and representation are germane to ethical practice, that brave inadequacies and creative approximations are the best we can do for others and ourselves. In “Doing Justice,” Butler enacts (...) this stance, recounting the story of David Reimer, a child who in 1965 was offered up to science after his penis was severed in a botched circumcision. She seizes upon, through narrative fragments, a body whose sexual indeterminacy became the site and occasion for particularly brutal regimes of interpretation. Butler situates this patchwork narrative within the academic industry that reappropriates David's story for its own purposes. Taking Butler's ideas to heart, I carefully trace the nuances of her argument and highlight the silences and foreclosures of her account. I propose “seamfulness” as a possible ethical-aesthetic strategy for embodying Butler's ethical concerns. I close by briefly introducing some implications for arts-informed representations in academic work. (shrink)

Almost a hundred years ago, John Dewey clarified the relationship between democracy and education. However, the enactment of a 'deeply democratic' educational practice has proven elusive throughout the ensuing century, overridden by managerial approaches to schooling young people and to the standardized, technical preparation and professional development of teachers and educational leaders. A powerful counter-narrative to this 'standardized management paradigm' exists in the field of curriculum studies, but is largely ignored by mainstream approaches to the professional development of educators. (...) This paper argues for a reconceptualized, differentiated, and 'disciplined' approach to the professional development of educators in democratic societies that builds capacity for curriculum leadership. In support of this proposal, we amplify the tenets of Dewey's pragmatic social and educational philosophy, which have long been at the heart of democratic educational thought, with Badiou's more contemporary thinking about the important relationships between truth as inspirational awakening, subjectification as existential commitment, and ethical fidelity as 'for all' action. (shrink)

Educational undertakings are subject to disjunctures at three separate stages: in the creation of curricular programmes, in the implementation of these curricula in practice and in their effects on students. These disjunctures are the result of complex ‘leaps’ between ends and means, and between ideal and real. This article proposes a response in the form of ‘seamless enactment’, applied here to citizenship education. Seamless enactment involves, first, the harmonisation of the principles underlying the different stages in the passage of the (...) curriculum, avoiding problematic tensions between, for example, democratic aims and undemocratic teaching practices. Second, it requires the involvement of teachers and students in the design and development of the educational initiative, as well as in its implementation. Taken to its fullest extent, seamless enactment involves a unification of the separate stages, leading to the collapsing of the curricular transposition framework onto a single point. Finally, some possible justifications for and potential objections to the notion are considered. (shrink)

Almost a hundred years ago, John Dewey clarified the relationship between democracy and education. However, the enactment of a ‘deeply democratic’ educational practice has proven elusive throughout the ensuing century, overridden by managerial approaches to schooling young people and to the standardized, technical preparation and professional development of teachers and educational leaders. A powerful counter‐narrative to this ‘standardized management paradigm’ exists in the field of curriculum studies, but is largely ignored by mainstream approaches to the professional development of educators. (...) This paper argues for a reconceptualized, differentiated, and ‘disciplined’ approach to the professional development of educators in democratic societies that builds capacity for curriculum leadership. In support of this proposal, we amplify the tenets of Dewey's pragmatic social and educational philosophy, which have long been at the heart of democratic educational thought, with Badiou's more contemporary thinking about the important relationships between truth as inspirational awakening, subjectification as existential commitment, and ethical fidelity as ‘for all’ action. (shrink)

ABSTRACT This paper shows that the stated principles and content of the National Curriculum are those presupposed in any justification of education in a democracy. What it also shows is that the National Curriculum can only genuinely exercise its democratic role in the kind of society which provides the social and cultural conditions necessary for its practical application. But since the National Curriculum is being implemented in a society which lacks these conditions, any failure to provide an (...) ‘education for democracy’ will not be a failure of the curriculum it prescribes, but of the kind of democratic society in which it is being enacted. (shrink)

The increasing focus to go beyond assessing cognitive constructs around the globe and in Singapore such as cultural awareness, grit and moral reasoning and the call for schools to prepare students for citizenship the development of corresponding instruments applicable in a larger scale. Given the significance of moral reasoning and its assessment are key elements within the current Singapore Character and Citizenship Education curriculum -syllabus.pdf, 2012), there is room to explore how moral reasoning can be assessed practically in a (...) large-scale setting. Undergirding this exploration requires a review of the epistemology of moral reasoning, corresponding theoretical frameworks, and how they might apply to moral education in Singapore schools. By reviewing perspectives of moral reasoning from relevant literature beyond educational research to business, medical and philosophical domains, this paper aims to propose an operational definition of moral reasoning suitable for use in Singapore schools, and to mitigate possible issues brought about by educators’ disparate or assumed understanding of moral reasoning. This can consequently support the enactment of the CCE curriculum and be applied to the development of assessment instruments suitable for use within Singapore schools and similar contexts. (shrink)

Arts and Humanities in Higher Education, Volume 21, Issue 3, Page 223-239, July 2022. Contributing to the debate on decolonising the curriculum, this reflective article questions: What does a safe space in a decolonised classroom mean? For whom is it safe? And at what cost? Must we redraw the parameters of ‘safe’? Prompted by a real-life ‘n-word incident’ in the classroom, this article unpacks the collision of decolonising the curriculum to continue making teaching and learning more pluriversal and (...) inclusive, with the enactment of the ‘wounded attachments’ of identitarian politics and the playing of ‘Privilege or Oppression Olympics’. Using snippets from British parody and satire on decolonising the university, we query how far wokeness in a university setting can become political correctness taken to extremes that threaten decolonising efforts. In its concluding reflections, the article makes tentative recommendations for setting up safe spaces, away from self-silencing or censoring, and backing away from contention and provocation in the classroom. (shrink)

We conducted this study in order to understand the extent to which Taiwanese social studies teachers are prepared to grapple with controversial issues in their classrooms. To do so, we employed a curricular-instructional gatekeeping framework to make meaning of teacher decisions and the contexts in which they work. We conducted semi-structured interviews with 18 preservice teachers and five university professors of teacher education in Taiwan. The findings suggest that writ large, social studies education in Taiwan is largely social science education (...) and within this context, preservice teachers have variable conceptualizations of controversial issues which are shaped by a wide variety of external forces that ultimately serve to undermine enactment of discussion. (shrink)

This book contributes to the contemporary revival of pragmatism as a practical and ultimately, as Mayer argues, necessary philosophical stance within democratic schools. Given that pragmatism addresses the question of how people can move forward in the absence of transcendent Truth, the author shows how pragmatism also-and not incidentally-provides grounds for pluralistic democratic societies to move forward in the absence of shared belief systems. Weaving together philosophical analysis and classroom discourse research, Mayer explores the relationships among pragmatism, progressive educational theory, (...) and democratic knowledge construction processes and their implications for enacting progressive educational practices in schools. Several original, research-based heuristics that can serve in reliably identifying, studying, and orchestrating distinctively democratic knowledge construction processes are presented. The importance of granting all students a share of interpretive authority is also emphasized. For in learning to observe and reflect on one's own terms, attend closely to the observations and interpretations of one's peers, and reason collaboratively in a transparent and principled manner, young people are enculturated into essential democratic values, commitments, and practices. This book is written for a general audience and is intended for all those concerned with strengthening the democratic character of schools and societies. It is likely to appeal to scholars, researchers, and practitioners with interests in philosophy and classroom discourse and curriculum studies, as well as philosophers of education and the social sciences more broadly. (shrink)

Literature on racism, anti‐racism, whiteness, nursing education and nurse educators was reviewed and analysed for the development of race consciousness and application of anti‐racist pedagogy. The literature describes an oppressive educational climate for non‐white identifying people, a curriculum that does not attend to the social construction of difference, and a nursing culture that is not consciously situated in a broader sociopolitical context. A particular focus on studies of nurse educators demonstrates a stark need for personal and professional development towards (...) effectively delivering anti‐racist pedagogy and a deconstruction of white normativity and dominance amongst white faculty. The protection and reproduction of white privilege is identified through the scholarship itself through a lack of racial analysis, an externalization of the root of oppression and non‐specific study measures and outcomes. The persistence and pervasiveness of white dominance in nursing and the lack of anti‐racist competence in white educators, particularly, merits a shift in anti‐racist efforts away from short‐term skill acquisition initiatives towards the deconstruction of socialized white supremacy and enactments of white privilege in nurse educators themselves. (shrink)

Social justice is put forth as a core professional nursing value, although conceptualizations within foundational documents and among nurse educators remain inconsistent and contradictory. The purpose of this study was to explore how faculty teach social justice in theory courses in Baccalaureate programs. This qualitative study utilized constructivist grounded theory methods to examine processes informing participants' teaching. Participants utilize four overarching approaches: fostering engaging classroom climates, utilizing various naming strategies, framing diversity and culture as social justice, and role modeling a (...) critical stance. They deploy specific strategies, varying largely by race, educational background, and nursing specialty. A background in social sciences supports pedagogy that interrogates health inequities rather than merely raising awareness about disparities. Findings also reveal that faculty of color navigate institutional structures predicated upon colorblind racism and problematic views of culture, which many white faculty teaching non‐Community Health Nursing courses described doing. To enact social justice and be answerable to our communities, concerted anti‐oppression efforts are needed across education, research, practice, and policy. This includes sustained commitment to address colonialism and whiteness in every institution that defines, promotes, and claims to advance nursing so that we can fulfill our responsibility to address unjust systems and structures to serve our communities. (shrink)

In this article, we entangle with Aaron Kuntz’s book The Responsible Methodologist, extending the conversation beyond research into the realms of teaching, learning, and daily lived practices as twenty-first century academics. Kuntz advocates for parrhesiastic living and inquiry, defined as truth-telling and intervention toward ends of disrupting normative practices of knowing and being and enacting socially just ends. We grapple with three philosophical ∼ theroetical propositions made by Kuntz: entangled knowing ∼ being; citizenship; and logics of extraction. Utilizing examples from (...) our own lived experiences, pedagogy, and inquiry, we open a series of philosophical and theoretical dialogues around these three topics to better understand their possibilities and limitations, grappling, and debating how they are jumping off points for living more parrhesiastically. (shrink)

The emergence of the Family Resemblance Approach to nature of science has prompted a fresh wave of scholarship embracing this new approach in science education. The FRA provides an ambitious and practical vision for what NOS-enriched science content should aim for and promotes evidence-based practices in science education to support the enactment of such vision. The present article provides an overview of research and development efforts utilizing the FRA and reviews recent empirical studies including those conducted in preservice science teacher (...) education as well as studies utilizing FRA to analyze NOS representations in curriculum documents and textbooks. The article concludes with implications and recommendations for future research and practice. (shrink)

Patriotism is subject to searing moral criticism, but is it necessarily a vice? The article offers a conditional defense of patriotism. It acknowledges that even at its best, patriotism is a dangerous virtue and prone to abuse. Nevertheless, we ought to acknowledge the truth that a just patriotism is possible, and we should seek to specify and bring about its conditions. Just as it is permissible to form deep attachments to imperfect others, so, too, it is not always wrong to (...) feel a special attachment to and responsibility for one’s own country. Even so, addressing patriotism’s manifest dangers requires enacting practical institutional reforms. These include greater protections for rights of political dissent and contestation, insulating the school curriculum from politicization and bringing more attention to the nation’s shortcomings, and greatly expanding the role of international institutions and perspectives which furnish a salutary check on national self-preference. (shrink)

The 21st century is steeped in claims to interconnection, technological innovation, and new affective intensities amid challenges to the primacy and centrality of 'the human'. Flashpoint epistemology attends to the lived difficulties that arise in teaching, policymaking, curriculum and research among continuous practices of differentiation, and for which there is no pre-existing template for judgment, resolution or action. Flashpoint Epistemology Volume 1 examines contemporary collisions and reworkings of cultural-political issues in education through arts and humanities-based approaches. How and whether (...) lines are (re)drawn in educational practice - and via who-what - between justice, morality, religion, ethics, subjectivities, intersectionality, the sublime and the senses are a particular focus. The volume offers innovative relational approaches and new narrativization strategies, examining the aporia experienced when operating in educational domains of inevitable, recurring, difficult, fortuitous and/or unforeseen flashpoints. The chapters will engage researchers seeking new approaches to education's complexities, nested discourses, and ever-moving horizons of enactment. It will also benefit post/graduate students and teachers whose work intersects with sociological, philosophical and cultural studies and who are curious about claims to interconnection, the ethical quandaries embedded in practice, and the affordances and limits of technological innovation. (shrink)

The topic of professionalism has dominated the content of major academic medicine publications during the past decade and continues to do so. The message of this current wave of professionalism is that medical educators need to be more attentive to the moral sensibilities of trainees, to their interpersonal and affective dimensions, and to their social conscience, all to the end of skilled, humanistic physicians. Urgent calls to address professionalism from such groups as the Association of American Medical Colleges, the American (...) Board of Internal Medicine, and the Accreditation Council for Graduate Medical Education, among others. In fact, at the 2004 annual meeting of the AAMC six separate presentations addressed professionalism with such titles as "Evaluating Humanism and Professionalism," Professionalism: Expectation, Education, Evaluation," or "Toward Assessing Professional Behaviors of Medical Students through Peer Observations". Professionalism, then, has become part of the current academic medicine parlance, used by administrators, clinical faculty, residency programs, and professional organizations with an expectation of shared meanings and goals. All of these stakeholders focus on what has become a consistent list of attributes deemed to be the essence of professionalism, which usually include variations on altruism, duty, excellence, honor and integrity, accountability, and respect. In fact, most of the scholarly work to date has been listing, describing, decrying, and measuring/evaluating it. In this collection of essays, we don’t argue with these attributes. Instead, we ask questions of the discourse from which they arise, how the specialized language of academic medicine disciplines has defined, organized, contained, and made seemingly immutable a group of attitudes, values, and behaviors subsumed under the label "professional" or "professionalism." This collection aims to be a critical text, one that questions the profession’s beliefs about the nature of its work and how such beliefs are enacted in medical education, particularly as they fuel the professionalism discourse. In addition, we will scrutinize how the discourse is enacted in both the formal and hidden curriculum, and in the larger medical environment. (shrink)

The thesis that all learning has the character of enquiry is advanced and its implications are explored. R. G. Collingwood's account of ‘the logical priority of the question’ is explained and Hans-Georg Gadamer's hermeneutical justification and development, particularly the rejection of the re-enactment thesis, is discussed. Educators are encouraged to consider the following implications of the character of the question implied in all learning: (i) that it is a question that is constituted in the event rather than prepared or given (...) in advance, and that this leads to a necessary tension between learning and the curriculum or scheme, (ii) that it is a question that concerns some subject matter or issue that is at stake for both the student and the object of study, which draws our attention to the ‘intentionality’ of learning, and (iii) that it is a question that operates on the level of being—students are ‘called into question’, and thus transformed, by the object of study. (shrink)

Background: In the ever-changing and complex healthcare environment, nurses encounter challenging situations that may involve a clash between their personal and professional values resulting in a profound impact on their practice. Nevertheless, there is a dearth of literature on how nurses develop their personal–professional values. Aim: The aim of this study was to understand how nurses develop their foundational values as the base for their value system. Research design: A constructivist grounded theory methodology was employed to collect multiple data sets, (...) including face-to-face focus group and individual interviews, along with anecdote and reflective stories. Participants and research context: Fifty-four nurses working across various nursing settings in Indonesia were recruited to participate. Ethical considerations: Ethics approval was obtained from the Monash University Human Ethics Committee, project approval number 1553. Findings: Foundational values acquisition was achieved through family upbringing, professional nurse education and organisational/institutional values reinforcement. These values are framed through three reference points: religious lens, humanity perspective and professionalism. This framing results in a unique combination of personal–professional values that comprise nurses’ values system. Values are transferred to other nurses either in a formal or informal way as part of one’s professional responsibility and customary social interaction via telling and sharing in person or through social media. Discussion: Values and ethics are inherently interweaved during nursing practice. Ethical and moral values are part of professional training, but other values are often buried in a hidden curriculum, and attained and activated through interactions during nurses’ training. Conclusion: Developing a value system is a complex undertaking that involves basic social processes of attaining, enacting and socialising values. These processes encompass several intertwined entities such as the sources of values, the pool of foundational values, value perspectives and framings, initial value structures, and methods of value transference. (shrink)

What is the trouble with schools and why should we want to make ‘school trouble’? Schooling is implicated in the making of educational and social exclusions and inequalities as well as the making of particular sorts of students and teachers. For this reason schools are important sites of counter- or radical- politics. In this book, Deborah Youdell brings together theories of counter-politics and radical traditions in education to make sense of the politics of daily life inside schools and explores a (...) range of resources for thinking about and enacting political practices that make ‘school trouble’. The book offers a solid introduction to the much-debated issues of ‘intersectionality’ and the limits of identity politics and the relationship between schooling and the wider policy and political context. It pieces together a series of tools and tactics that might destabilize educational inequalities by unsettling the knowledges, meanings, practices, subjectivities and feelings that are normalized and privileged in the ‘business as usual’ of school life. Engaging with curriculum materials, teachers’ lesson plans and accounts of their pedagogy, and ethnographic observations of school practices, the book investigates a range of empirical examples of critical action in school, from overt political action pursued by educators to day-to-day pedagogic encounters between teachers and students. The book draws on the work of Michel Foucault, Judith Butler, Ernesto Laclau and Chantel Mouffe, and Gilles Deleuze and Felix Guattari to make sense of these practices and identify the political possibilities for educators who refuse to accept the everyday injustices and wide-reaching social inequalities that face us. _School Trouble_ appears at a moment of political and economic flux and uncertainty, and when the policy moves that have promoted markets and private sector involvement in education around the globe have been subject to intense scrutiny and critique. Against this backdrop, renewed attention is being paid to the questions of how politics might be rejuvenated, how societies might be made fair, and what role education might have in pursing this. This book makes an important intervention into this terrain. By exploring a politics of discourse, an anti-identity politics, a politics of feeling, and a politics of becoming, it shows how the education assemblage can be unsettled and education can be re-imagined. The book will be of interest to advanced undergraduate and postgraduate students and scholars in the fields of education, sociology, cultural studies, and social and political science as well as to critical educators looking for new tools for thinking about their practice. (shrink)

Freedom to innovate in teaching and learning are essential to meaningful higher education. Universities’ rhetorical commitments to freedom and innovation are ubiquitous and quite homogenous. Beneath the rhetoric, however, lie sharp divides between neo-liberal and Humboldtian approaches to innovation, course design, teaching and learning. This article argues that to understand the authentic approach of a university to innovation requires going beyond the rhetoric. We must instead examine context-specific experiences and understandings of the curriculum, especially in terms of teaching, learning, (...) assessment and evaluation. Making this critical examination, we see that Humboldtian frameworks rely on broad understandings of value connected to learners and their communities. Neoliberal frameworks by contrast reduce and essentialise these understandings to customer service provision. Treating students as customers has significant implications for how innovation is defined and enacted through increasing aversion to the risks inherent to attempting innovation. Quality evaluation and assurance processes inevitably align with an institution’s authentic approach, regardless of what rhetorical commitments suggest. The article concludes by suggesting ways forward grounded in teaching, learning and evaluation. These are congruent with a Humboldtian approach and may, through their application bring the rhetoric of teaching and learning innovation into alignment with experienced reality. (shrink)

BackgroundIn Morocco, medical research ethics training was integrated into the medical curriculum during the 2015 reform. In the same year, a law on medical research ethics was enacted to protect individuals participating in medical research. These improvements, whether in the reform or in the enactment of the law, could positively impact the knowledge of these researchers and, consequently, their attitudes and practices regarding medical research ethics. The main objective of this work is to assess Moroccan physicians’ knowledge, attitudes, (...) and practices at the beginning of their careers (interns and residents) in medical research ethics.Patients and methodsThis is a multicenter cross-sectional study conducted in 2021 among Moroccan physicians. Three scores were created and validated to assess physicians’ level of knowledge, attitudes, and practices regarding research ethics. A descriptive analysis was carried out, followed by a univariate analysis and a multivariate analysis using multivariate binary logistic regression to study the factors associated with the different calculated scores.ResultsA total of 924 physicians were included in the study, with an average age of 27.8 ± 2.2 years. 40.7% had a high medical research ethics knowledge score, and 68.8% had good attitudes. These two scores were positively associated with age and were statistically higher in residents and in physicians who had received training in medical research ethics during their medical curriculum. Only 29,9% of physicians who had participated in research studies had adequate practices with medical research ethics. This score was statistically higher in residents and in physicians who had heard about research ethics.ConclusionA genuine introduction to ethics in the medical curriculum is essential to enhance researchers’ knowledge, attitudes, and practices. This, in turn, can lead to an increase in both the quantity and quality of research conducted in Morocco. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Music Education for Social Change–Constructing an Activist Music Education by Juliet HessMartin BergerJuliet Hess, Music Education for Social Change–Constructing an Activist Music Education (New York, Routledge, 2019)Juliet Hess’s book is written with great passion and composed for a very good reason. It is published in troubling times when music educators are looking for new perspectives on old problems and in search of a revived relevance for the subject. (...) Although music educators appear to be better qualified for their jobs than ever before, there is still an underlying concern that we have lost the positive political influence on society we might have had in the past, that our contributions to enhancing tolerance and social justice are at stake again, and that our voices are not being heard. Or, in other words, that we lack relevance if we do not act.Juliet Hess raises her voice, reclaiming this relevance at a time when “[h]ate continually manifests in both new and familiar ways” and “the presence of oppression is consistent across time.”1 According to her, rising-up against oppressive ideologies, injustices, and material violence is imperative and urgent. Hess calls on finding ways for music education to contribute to resistance and hails concepts that allow educators to devise a distinctly anti-oppressive pedagogy. Her purpose is to offer a framework for what she calls an “activist music education,” a pedagogy that “aims to address the sexism, racism, Islamophobia, anti-Semitism, heterosexism, cisgenderism, classism, ableism, anti-immigrant [End Page 207] sentiments, and other oppressions so prevalent in our society.”2 Inspired by the impact of their musicking, Hess conducts interviews with twenty activist musicians, exploring common themes, perceptions, values, philosophies, and ideas. All individuals interviewed are involved in social change movements across the United States and Canada. Hess positions them as “catalysts for change in music education,”3 providing “a means to conceptualize activist music education for school music.”4 Activism and music, says Hess, are “enmeshed and inextricably connected,”5 since both intrinsically involve exploring historical, political, social, and cultural contexts.Inspired by the relevance of activist music to a society, Hess is in search of a similar meaning for music education. As a result, she sketches a possible K-12 curriculum with three essential goals: fostering connection with Others, honoring and sharing lived experience, and enabling critical reflection on the world.6 In search of a conceptualization for her idea, Hess draws mainly on Freirian and critical pedagogy as a theoretical framework, placing lived experience at the center of education, and with conscientization and praxis being her key terms.7 According to Hess, praxis, defined as “the integration of thoughtful reflection and action,”8 is fundamental to any kind of transformation, while conscientization refers to processes through which learners “become aware and reflect upon the conditions that shape their lives.”9 Although Hess acknowledges the valuable scholarly contribution to critical pedagogy in the past, she remains careful in its application, urging music educators to “avert any dogmatic implementation.”10 As a result, she suggests a “tri-faceted pedagogy for future activism,”11 which is connective, communicative, and critical: “a pedagogy of community, based on activist musicians’ emphasis on connectivity, a pedagogy of expression rooted in honoring lived experiences and sharing them through music, and a pedagogy of noticing that emerges from activist-musicians’ work on critical thinking.”12 This combination will, according to her, set “the conditions for future activism among youth and offers a possible practical enactment of critical pedagogy for music education.”13 A valuable and most inspiring read!Although I strongly agree with the intention of this book, I do have some questions. The dream of a classroom that exercises social criticism both through thinking about music and through musicking itself has always been an aspiration. Scholars have regularly encouraged music educators to be public intellectuals and agents of change, ideally striving for social justice (or at the very least for social awareness), and preparing learners to be global citizens, able to think critically and ready to engage with the world.14 It is widely agreed that “music education deserves to be seen as a serious form of cultural... (shrink)

This paper discusses how the design of service-learning projects can foster students’ reflexivity in learning responsible management. The paper builds on the existing debate on the nature of reflexivity. It proposes to focus on the relationship between students and the structure of responsible management teaching as defined by the curriculum, the learning outcomes, and the expectations of Business Schools. The paper adopts Archer’s morphogenetic conceptual approach to explore analytically this agency-structure relationship in service-learning projects. Drawing on parallels with ancient (...) Greek theatre, the paper investigates how this relationship can morph via praxis and dialogue and affect reflexivity. The paper reflects on the empirical evidence from two service-learning projects. Each was run twice: once using a traditional class-based method and once using the Aristotelian approach to Greek Theatre. The two versions considered different configurations of the dimensions of time, space and action as well as of the role of the teacher in the student’s reflexive process. Empirical evidence highlights how students are more likely to take control of their own learning by enacting praxis in service-learning projects that are compressed in time, space, and course of action. Moreover, the reflexive journey changes when the teacher acts as a dialogical interlocutor as opposed to be a mere instructor in the project. The paper introduces implications for Business Schools in terms of teachers’ training in preparation for responsible management teaching. It also discusses the design for effective service-learning projects and collaboration with external agencies. (shrink)

In its ideal conception, the post-apartheid education landscape is regarded as a site of transformation that promotes democratic ideals such as citizenship, freedom, and critical thought. The role of the educator is pivotal in realising this transformation in the learners she teaches, but this realisation extends beyond merely teaching the curriculum to the educator herself, as the site where these democratic ideals are embodied and enacted. The teacher is thus centrally placed as a moral agent whose behaviour, in (...) the classroom space particularly, should, ideally, represent and communicate the values we aspire to cultivate in post-apartheid South African society generally. Thus, this notion of what teaching encompasses fits broadly into the conception of a “practice” in the sense developed by Alasdair MacIntyre, in that it is a transformative activity the enactment of which not only benefits the practitioner, but also extends to and benefits the broader community as well. Furthermore, practices are grounded in features of social or moral life we hold to be significant and, importantly, it is only through their active cultivation that they can be made tangible and further developed. MacIntyre’s theory of virtue is based on a three-fold interrelationship between practices, how they meaningfully narrate and shape an individual life, and how, in turn, this builds and sustains our moral and social traditions. Using these ideas to analyse post-apartheid South Africa, and the structural transformation paradox it is in, reveals the difficult and complex nature of a society that is in this transitional space. The claim is that attentiveness to practices in the educational space, and to the way they shape and inform moral and social traditions, is necessary to more fully understand and guide this societal transformation. (shrink)

This article considers two of the methodological steps in a Community of Philosophical Enquiry: developing the questions and voting on the questions. Both of these practices are enacted by the 8-9 year old children who are the participants in a philosophical enquiry, which I facilitated at a government primary school in South Africa. Matthews (1994) reminds us that children as philosophical thinkers/doers have been left out of the dominant narratives about children and childhood. A question that guides this research (...) is where is the place for philosophical questions (developed by children) and the kind of philosophical thinking/drawing/creating/being for child (and adults) in schools? How do we make space for such questioning–so that the richness of these pedagogical encounters can really matter and make a difference to the teaching and learning taking place? Gandorfer in an interview with Barad (2021), suggests that critical thought “is to encounter what is unrecognizable and imperceptible, yet sensible and constructive of sense without separating it from the physical world” (p. 20). I would agree and apply this to the critical thoughts of child. This thinking is not located in the child, in their mind and does not emerge only through the thoughts, child verbalises. A critical posthumanism theory/practice analysis ensures that as researcher, I do not stand outside of the research peering in at a distance. Similarly the children, the questions, the voting and the enquiries are not separate from the world, they are all already entangled with the world. When the children are voting on the questions, this performs as a pedagogy of interruption (Michaud, 2020). As the facilitator, I do not know which question will receive the largest number of votes for the philosophical enquiry. This makes possible an emergent curriculum in its be(com)ing. Toby Rollo’s (2016) formulations about child as political agent and not just moral agent and the implications for more democratic and just schooling are theorised in this paper through the act of the children voting on the questions. I argue that children are not just excluded from participating in decisions about what and even how they are learning at school but from most pedagogical practices in classrooms and schools. I show how the children creating the questions and voting on the questions can be democratic practices with political and moral implications in a community of philosophical enquiry. (shrink)

This edited text recaptures many of Joe L. Kincheloe's national and international influences. An advocate and a scholar in the social, historical, and philosophical foundations of education, he dedicated his professional life to his vision of critical pedagogy. The authors in this volume found mentorship, as well as kinship, in Joe and express the many ways in which he and his work made profound differences in their work and lives. Joe's research always pushed the limits of what critically reflective and (...) informed teaching entailed, never diluting the import of comprehending the complexity of sociopolitical, cultural, economic, and educational discourses and practices. Dedicated to a praxis of social and political activism rooted in students' development as citizens and workers, the labor of teachers as action researchers, cultural workers, and social mediators is always at the heart of all he achieved. We who were so influenced directly and indirectly by him knew his genius and relished the generosity with which he shared his ideas, advice, encouragement, and art. The world is better because of Joe L. Kincheloe scholarship-inextricably related to "critical" critical thinking and enactment of education that tenaciously interrupts complacency, mediocrity, always responding thoughtfully to particular educational contexts. (shrink)

Kyrgyz people lived under the control of Soviet Union for about 70 years. During this time, they were forbidden to practice any kinds of religious duties. Their religious schools and mosques were closed or used for other aims rather than religious needs. In short, all kinds of religious freedom and practices were forbidden strictly. The aim was to bring up an atheistic people during the days of Soviet Union. However, when Kyrgyz people won their independence and established a new country, (...) all kinds of restrictions in terms of religion were abrogated and people began to establish their religious schools and mosques. While during the first years of independency of the country in 1991, there were only 39 mosques, as of 2018 there are nearly 3,000 mosques in the country. In addition to the increase of mosques, the number of people going to mosques also increases day by day. This article examines mainly the development of religious freedom in terms of legal aspect from the beginning of the establishment of the country to our time; the legal statues, functions, and duties of State Commission for Religious Affairs and Religious Office of Kyrgyzstan Muslims, and as common religious educational places mosques, religious activities done at mosques, the factors effecting these activities negatively.Summary: Kyrgyz Turks are one of the most ancient tribes in Central Asia. Although there are various views and knowledge about the religious life and the process of Islamization of them in various sources, there is no doubt that one of the most important elements which shapes Kyrgyz culture and social life is Islam. Even though they continued the activities of Islamic education and training under the rule of many nations thorough the history, all activities of religious education were tried to be forgotten and religion was removed from daily life under the Soviet communist regime. However, with the establishment of the Republic of Kyrgyz based on the secular and democratic bases on 31 August 1991, Muslim people showed a great effort and endeavor to open some institutions where they could live their religion, perform their religious duties, and teach religious and moral values for people. After the declaration of independence, with the enacting of “Freedom of Faith and Religious Institutions” on 16 December 1991 which was one of the first enacting laws, very important developments happened in terms of both formal and informal education. Some knowledge concerning Islam is given in some culture courses and “Religious Office of Kyrgyzstan Muslims” was created for meeting all kinds of religious needs of Muslims in the country in 1993. With the establishment of the “State Commission for Religious Affairs” in 1996, some new legal regulations were made. Thus the state’s policy about religious education and teaching gained a new dimension. During this process, the state faced some problems concerning developments in religious education. Although some of these problems have been solved legally, there are still many problems about religious education today. Since the independency until now, there have been many researches as articles, books, master theses and doctorate dissertations about various fields of religious education, religion-state relations, religious institutions, course books and their curriculums. However, a great majority of these studies belong to religion-state relations and the field of formal religious education. There aren’t any academic studies or research about mosques and imams that concern the great majority of the country population. In fact, from the point of religious education, common or informal religious education is as extremely important as formal religious education. For the mosques that are one of the most important institutions of common religious education are spread to the most remote corner of the country and serve for all people of different ages for the whole year. The effects of common religious education increase day by day. While there were just 33 mosques in 1933, there were 39 mosques in the independency year of 1991, as of 2018 this number has risen to 2830. Relating the imams who work at mosques, it is not possible to speak about a systematic structure. Since imams are generally graduated from madrasas, their educational levels are very low. As they have not enough financial support and highly educated teachers, they cannot give good education to their students and cannot adopt themselves to the modern educational levels in teaching religious issues. In order to solve this problem, Muftiyat either sends students to abroad or gives in service trainings for imams. Another important problem in relation to imams is the way of assignment. There is no criterion for assignment of imams. They are not designated by the Muftiyat, but it just legitimizes those imams who are chosen by congregation. Imams receive neither any salary from the Muftiyat, nor they have any social assurance. They work either voluntary or their incomes are paid by people. Although all of these negative conditions, mosques and imams have a great importance on Kyrgyz people’s education, culture, worship, and moral teaching. It can be said that there are two kinds of education at mosques and masjids. One of these is “moldos”, some men of religion who gather students and give some religious knowledge without following any curriculum. Although some of them take education from some Arabic countries or Pakistan, their educational level is very low and cannot recite even the Qur’an correctly. In addition, they have very little knowledge about pedagogy and religious themes, and they have not enough educational experience. The second type of education at mosques and masjids is carried out through Friday sermons and preaching. However, this is not an effective way in giving religious education. Because the way in which the Friday sermon is given is not appropriate as a good teaching method. As the sermons are done in Arabic, there is no effective communication between the imam and the congregation. However, Friday sermons and preaching are very important for people’s religious education and socialization. This article firstly deals with the developments in religion in the times of freedom of the country, secondly, it examines the institution of Muftiyat to which all mosques are adhered and “State Commission for Religious Affairs” that register the mosques which the Muftiyat approves, and lastly gives information about mosques and their congregations in the country. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 58-77 [Access article in PDF] The Ethics of Care and the Private Woodwind Lesson Nancy Nourse Jeremy's family was getting ready for the concert. It wasn't that he was tired of watching his father conduct. He loved his father and he loved the concerts. But people were always asking Jeremy the same question and that question didn't seem to have an answer....They (...) weren't even inside the concert hall before the doorman smiled at Jeremy and asked, "Well, young man, do you think you'll be a conductor like your father?" 1Children like Jeremy, situated in the world of established music-making, are routinely subjected to stereotypical expectations, often not seen for who they are themselves, but for the qualities of their situatedness. Jeremy, as a result, found himself continually bombarded with this question which spokein fortissimo tones that the inquirer was impressed by the stature of his maestro father, but really did not seem to care to see the young boy as a person in his own right. The dreaded question, that he so frequently faced, festered in him, shouting of his own lack of personhood in its flagrant assumptions. But what voice did he have? After the concert: a lady in a long gown and a huge strand of pearls came in next [backstage]...."So this is your little son," she cried. Jeremy blushed as she kissed the top of his head and squeezed his face so that he looked like a fish. "Tell me, young man, are you going to be a conductor like your father?" 2Of course stories such as Jeremy's in which individuals suffer because others have not been truly caring, are not unique to the world of music. Such thoughtless pleasantries are nothing more than symptoms of the widespread absence of knowing and care experienced in day-to-day living. While Patricia Benner and Suzanne Gordon suggest that there are few people who would wish to be perceived as uncaring persons, there are often spoken platitudes about care, especially about large institutions, that seemshallow and meaningless. 3 Take, for example, a hospital whose slogan claims [End Page 58] it is caring, but is only really interested in research or profit, or the doctor who quadruple books patients for appointments all the while insisting that he really does care about his patients. The obstacles to true understanding about care include the view that care is merely a sentiment that need be expressed, but not the thoughtful planning out of means to create ample opportunities to enact deeds of caring. 4 In day-to-day situations of modern living with big corporations, governments, and institutions, there may be individuals who claim to care, but there are no features in these organizations' blueprints that ensure and take responsibility for providing care. Care must extend beyond sentiment into action.In the name of superior curriculum and specialist teachers and programs,tiny rural schools were abandoned and students were moved into bigger and bigger schools. As schools and educational institutions have greatly increased in size over the past century, teachers have found it more and more difficult to connect to the larger and larger number of students found on their class rosters. Beyond their class lists how can teachers really be responsible for the sea of faces for whom they cannot even supply names? In The Students are Watching, Theodore and Nancy Sizer ask: Do [current] conditions in the school allow each student to be known well?...Anonymity is the curse of good teaching and inevitably contributes to corner-cutting. If no one knows the students in a high school, it is easy for them to drift through. 5Benner and Gordon cite the shop program in a vocational school as an ideal setting in which teachers have the opportunity to develop caring relationships with their students since the settings are informal, class time is significantly extended, and the teachers work with the same students over several years. 6 Special education teachers as well usually... (shrink)

The sexuality of young people arouses controversy and remains a source of concern for parents, teachers, policy-makers and politicians. But what young people really think about sexuality and gender and how these issues impact upon their lives is often marginalized or overlooked. Based upon extensive ethnographic research with young people and teachers, _Sexuality, Gender and Schooling_ offers a telling and insightful account of how young people acquire sexual knowledge and how they enact their understanding of their own gender. It highlights (...) the ways in which young people's constructions of gender and sexuality are formed outside the school curriculum, through engagements with various forms of popular culture - such as teen magazines and television programmes - and through same-sex friendship groups. Offering a fresh perspective on a subject of perennial interest and concern, _Sexuality, Gender and Schooling_ provides accounts from the inside - some of which may challenge and eclipse current approaches to sexuality education. It has significant implications for policy and practice in Personal, Social and Health Education and is also an excellent introduction to key debates and issues in the study of gender and sexuality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Response to Marja Heimonen, “Justifying the Right to Music Education”Hermann J. KaiserFirst of all I would like to thank Marja Heimonen for her paper on a central problem not only for music education as practice but also for the theory of music education. She gives a very clear and convincing answer to a permanently irritating question: How do we justify music education within an ensemble of competing subjects (...) struggling to get a place within the school curriculum. And she does it in a rather uncommon way, that is, by means of legal philosophy. I think her arguments provoke several questions worthy of serious discussion. Some of these questions I shall try to indicate.The first question relates to the right to (music) education. Referring to the Nordic countries she states, "Their legal systems are based on enacted acts and statutes not only protecting the citizens against criminal acts but also securing their rights to receive a certain amount and standard of services the state is obliged to provide" and she continues: "Education is one of the basic rights in Nordic societies." I am interested very much in the wording by which these constitutions declare the right to education respectively to music education. The German constitution, for example, says only, but very bluntly that the entire schooling system stands under control of the state. That means, in connection with compulsory schooling, education at school means no right but a compulsion. (I shall come back to this point later.)The second question relates to the issue of internal versus external goods or instrumental versus self-justifying aims. In her attempt to justify music education Heimonen makes a distinction between internal and external goods, instrumental and self-justifying aims. I wonder if this distinction—though it is very common in theories of action and of value—really refers to different facts; perhaps [End Page 213] it is only a difference in perspectives. I will transform this problem into a question thus: Are aims and values emphasizing a person's well-being really not instrumental with regard to this person? The well-being aims look to me to be necessarily connected to self-justifying aims. Aims, values, activities, facts, situations, and so on, generating well-being, are always instrumental with regard to a person's well-being. What else should they be?On the other hand, are so-called external goods and instrumental aims not self-justifying aims as well, again from the point of view of the person concerned? Are not aims which favor the training of a future professional (so called instrumental aims) self-justifying with regard to this person since they contribute very much to his or her well-being? Thus music educators should not hesitate to demonstrate the real individual, social, economical, and so on, benefit of music education to the society concerned very energetically.The third question arises around the implicit theories of the teacher, the school, and the function of music education as set forth by Heimonen in her paper. Heimonen compares the structure of the (music) teacher's situation with that of a judge. She says:The judge has to operate between the tensions of different interests in the framework of the law consisting of written regulations and the tradition of previous cases that have been solved.... The judge works within a "legal puzzle" just as the music teacher operates in a "musical puzzle": both of them have to think holistically as they try to achieve the best possible solutions in a particular situation, and both of them have to act innovatively and creatively in their practice.Here the question arises as to whether the "musical puzzle" is really the corresponding moment to the "legal puzzle" or whether it is the "music-pedagogical puzzle." I think it is the latter. But the teacher does not have—like the judge "his" legal system—a framework of written regulations and he never is in the situation just to apply rules on different cases. That is to say, one cannot reduce educational activities to making decisions on the basis of right or wrong, good or bad. But even if one would acknowledge an identical structure of the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 44, no. 2. © 2018 by Feminist Studies, Inc. 333 Michelle V. Rowley, Elora Halim Chowdhury, and Isis Nusair Refusing to Account: Toward a Pedagogy of Tectonic Instability The increasing commoditization of knowledge and corporatization of the academy have led to a drastic restructuring of higher education, and in particular, of public institutions of learning. There is a striking similarity to the strategies enacted across institutions, (...) each governed by modes of efficiency and profitability. These moves have included a preference for larger classes, curriculum decisions that are governed by seats rather than pedagogical possibilities, an expansion of online offerings, tuition increases, and ramped-up bureaucratization, with the latter being accompanied by fewer faculty hires, a greater dependence on contingent faculty, and a swell in the ranks of senior administrative staff. This restructuring has held very specific consequences for women ’s studies programs. While larger classes are not inherently at odds with a student-centered feminist pedagogy, they do require adjustments in order to achieve similar results with our students, and they do exact greater physical and emotional labor from us as instructors. These restructuring strategies have also positioned the field in a Catch22 in that a number of issues that we have lobbied to have valued within the academy have now come into the university’s line of vision only to be redeployed as part of the university’s public relations branding agenda. There are numerous examples if we would but look: campuses that are spotted with banners portraying faculty and students of color —a visual map to the institution’s “embrace of diversity”; committees 334 Michelle V. Rowley, Elora Halim Chowdhury, and Isis Nusair that are convened to review the institution’s sexual harassment policy while simultaneously refusing the involvement of women’s studies academics in the process, for whom these are scholarly and intellectual areas of study; the introduction of multicultural general education curricula, where the study of “difference” amounts to a banal presence of one or more categories of “otherness” in syllabi. This list is not exhaustive but the similarity that threads through is the commodification and the PR-ization of issues that sit at the heart of the field of women’s studies. Such cooptation notwithstanding, in this economic climate of profit maximization, small, interdisciplinary programs and departments such as women’s studies, ethnic studies, and LGBT studies have become woefully vulnerable to mergers, downsizing, and elimination.1 Our own program, now defunct, attests to this growing reality.2 So what then is the story to be told for a program that no longer exists? As alumna of Clark University’s now defunct women’s studies doctoral program, we consider the ways in which Clark, under the guidance of Cynthia Enloe, worked to move the field toward a more transnational bent. While we begin with an engagement with Clark’s specific institutional vulnerabilities, we use Clark’s commitment to a transnational praxis as our comparative point of departure to note the ways in which the importance and acuity of a transnational feminist critique have seeped away from the field. At various points in the article, we discuss how our individual trajectories emerged out of a transnational feminist sensibility. We interrogate the ways that the dominant logics of the field continue to be complicit with the very inequities and modes of representation critiqued within transnational feminist discourses. We point to the role that our scholarly pursuits play in an ongoing effort to hold the field accountable to a transnational feminist critique. Finally, 1. See Miranda Joseph, Debt to Society: Accounting for Life under Capitalism (Minneapolis, MN: University of Minnesota Press, 2014); and Chandra Talpade Mohanty, “Privatized Citizens, Corporate Academies, and Feminist Projects,” in Feminism without Borders: Decolonizing Theory, Practicing Solidarity (Durham, NC: Duke University Press, 2003). 2. The doctoral program at Clark began in 1992 and closed in 2008, graduating twenty-six PhDs and training many more who have gone on to make significant contributions at NGOs among other locations. For example, Parissara Liewkeat and Barbara Schulman have held positions with the International Labor Organization and Amnesty International, respectively. Michelle V. Rowley, Elora Halim Chowdhury, and Isis Nusair 335 we look back at our own training... (shrink)

Patriotism is subject to searing moral criticism, but is it necessarily a vice? The article offers a conditional defense of patriotism. It acknowledges that even at its best, patriotism is a dangerous virtue and prone to abuse. Nevertheless, we ought to acknowledge the truth that a just patriotism is possible, and we should seek to specify and bring about its conditions. Just as it is permissible to form deep attachments to imperfect others, so, too, it is not always wrong to (...) feel a special attachment to and responsibility for one’s own country. Even so, addressing patriotism’s manifest dangers requires enacting practical institutional reforms. These include greater protections for rights of political dissent and contestation, insulating the school curriculum from politicization and bringing more attention to the nation’s shortcomings, and greatly expanding the role of international institutions and perspectives which furnish a salutary check on national self-preference. (shrink)

The ability to develop and use models to explain phenomena is a key component of the Next Generation Science Standards, and without examples of what modeling instruction looks like in the reality of classrooms, it will be difficult for us as a field to understand how to move forward in designing curricula that foreground the practice in ways that align with the epistemic commitments of modeling. In this article, we illustrate examples drawn from a model-based curriculum development project to (...) problematize and bring to the fore issues and tensions we observed through the course of modeling instruction. In doing so, we argue that instruction that is model-based may not be actualizing modeling as an epistemic practice to support student sensemaking. We suggest that this kind of enactment may be a result of the tensions between viewing models as content to be learned and modeling as a scientific practice in which the end products are not known ahead of time. We discuss the implications of our analysis for teacher learning and curriculum development. (shrink)