Looking back at the progression of my blog posts throughout the semester, I am pleased to see that my knowledge surrounding pedagogy and curriculum as expanded quiet rapidly. As a future teacher I want to make sure I move away from the term traditional, that is going to be my main goal because to move away from traditional means moving towards inclusion. My approach to teaching the curriculum will be as inclusive as possible. I want every single student to feel a sense of belonging and comfort in the classroom. ECS 203 was a great class and opened my eyes to so many teaching perspectives that I didn’t know was possible!
Category: Uncategorized (Page 1 of 2)
“As a Sort of Blanket Term”: Qualitative Analysis of Queer Sexual Identity Marking]: In what ways is queer sexual identity marking both similar to and distinct from other forms of sexuality marking?
– I find it very interesting that the term queer as a sexual identity label can mean different things to different people, depending on the situation. Since sexual orientation and identity is such a multi-faceted concept, most people understand it through three different dimensions: attraction, behavior, identity, but these three alone still leave room for more. “Sexuality marking serves as a way to assert one’s sexuality to others through language. Behaviour, aesthetics, and/or other non-verbal cues” (Kolker, 1339). It is fascinating how sexual marking can vary in different forms, from wearing a pride flag, aesthetically gender non-conforming appearances, and calling our statement jokes such as “no homo.” Sexuality marking can be used to express whether an individual is gay or not. The term queer has a unique history and marking. “Queer not only refers to an identity label but a framework of thought though queer theory.”(Kolker,1340). Queer is the umbrella term that accepts anyone instead of assimilation to the norm.
[Queering Curriculum Studies]: What does integrating queerness into curriculum studies mean to you? What will it look like, sound like, feel like in your classroom?
– The depths of queerness in curriculum studies go farther than I could have imagined. Colonialism, white heteronormativity, and capitalism are all things I would not have expected to be involved in the queer curriculum. Queerness in the curriculum is essential because a classroom should be where all students feel comfortable and accepted. I want to have a classroom that includes inclusive discussion about queerness as well as inclusive literature. I would not want a classroom heavy with white heteronormativity.
[Post-gay, Political, and Pieced Together- Queer Expectations of Straight Allies]: This research suggests that the idea of allyship is not fixed but can vary within a marginalized population, having different meanings for different people. With this in mind, what are teacher implications for allyship?
- As a future teacher, implications surrounding allyship will be a topic of inclusion. Especially since within a classroom, you have a wide variety of students of all ethnicities.
– I find it very interesting that the term queer as a sexual identity label can mean different things to different people, depending on the situation. Since sexual orientation and identity is such a multi-faceted concept, most people understand it through three different dimensions: attraction, behavior, identity, but these three alone still leave room for more. “Sexuality marking serves as a way to assert one’s sexuality to others through language. Behaviour, aesthetics, and/or other non-verbal cues” (Kolker, 1339). It is fascinating how sexual marking can vary in different forms, from wearing a pride flag, aesthetically gender non-conforming appearances, and calling our statement jokes such as “no homo.” Sexuality marking can be used to express whether an individual is gay or not. The term queer has a unique history and marking. “Queer not only refers to an identity label but a framework of thought though queer theory.”(Kolker,1340). Queer is the umbrella term that accepts anyone instead of assimilation to the norm.
[Queering Curriculum Studies]: What does integrating queerness into curriculum studies mean to you? What will it look like, sound like, feel like in your classroom?
– The depths of queerness in curriculum studies go farther than I could have imagined. Colonialism, white heteronormativity, and capitalism are all things I would not have expected to be involved in the queer curriculum. Queerness in the curriculum is essential because a classroom should be where all students feel comfortable and accepted. I want to have a classroom that includes inclusive discussion about queerness as well as inclusive literature. I would not want a classroom heavy with white heteronormativity.
[Post-gay, Political, and Pieced Together- Queer Expectations of Straight Allies]: This research suggests that the idea of allyship is not fixed but can vary within a marginalized population, having different meanings for different people. With this in mind, what are teacher implications for allyship?
- As a future teacher, implications surrounding allyship will be a topic of inclusion. Especially since within a classroom, you have a wide variety of students of all ethnicities.
- How has your upbringing/schooling shaped how you “read the world?” What biases and lenses do you bring to the classroom? How might we unlearn / work against these biases?
- Which “single stories” were present in your own schooling? Whose truth mattered?
Throughout early education, the single story of the Indigenous peoples was told to the younger students. As a white Canadian student who went to a kindergarten to grade eight school with 100 kids, my classmates were all white Canadians whose families also grew up right where we were growing up. Everyone in our small white rural town grew up with the same beliefs, opinions, and values; all were passed down throughout their children. For myself, I grew up in a home environment that pushed the “Cowboys and Indians” narrative. We watched old western movies with my dad, grandpas, and uncles, and for the majority of my childhood, when I thought of indigenous peoples, I thought of the characters in the John Wayne movies. Building off this “single story” that I already had, our school taught us about Indigenous peoples in ways that catered to our existing “single story.”
In many ways, my early education on Indigenous peoples was very stereotypical. We were taught about their ways of life before colonialization through methods of creating diagrams of their communities and teepees and watching films such as Pocahontas. I now realize that these stories about Indigenous peoples are just feeding the “single story” I already had of the peoples. There were aspects of learning about their culture and history that are valuable and significant information to be taught. However, the way the story is told was of the most significant harm. As I grew older and excelled through my education, the narrative was shifted to after colonialization and the residential schools. In University the Treaty Education, that foundation of Indigenous knowledge can still be embedded in people’s brains. I have seen in people who have not taken classes that have opened them up to the whys and hows of racism. Students came to school young, already with a “single story” of the indigenous peoples, and then they were feed information that just grew that “single story.” So then, as they grew up and learned other aspects of Indigenous history, they still have that blueprint belief that will affect how they absorb the new information, such as Treaty Education. To help these issues, teachers must find ways to teach Treaty Education effectively, and most importantly, the issues need to be stopped at the source. Early education of Indigenous peoples needs to be taught in different ways to eliminate indigenous peoples’ “single story.”
Worldview is all about interpretation of the world, and it can be completely different from culture to culture. One’s values and beliefs are deeply rooted in their culture, so everyone’s worldview is unique to their way of life. Not one specific worldview is better than another is; it is just because some people only can understand their philosophy, values, and customs. The quote states that colonialism “tries to maintain a singular social order by means of force and law, suppressing the diversity of human worldviews. … Typically, this proposition creates oppression and discrimination” (p. 77), representing the belief that the Eurocentric worldview should be dominant. The Eurocentric worldview values linear and singularity, static and objectivity, and using force and law to maintain a particular social order is built upon these values. Whereas the Aboriginal worldview values harmony, balance, and beauty, law and force do not fit within their values and views on culture and law. Discrimination and oppressive actions can also be found within teaching and learning mathematics. The education system is deeply rooted and based on Eurocentric values. Mathematics strongly supports the value of linear and static, it is scientific academia where students work with numbers, and there is one correct answer taught through a teacher. The aboriginal belief and value that education is through experience taught by relatives as well as storytelling. Collectively aboriginal education is focused on creating good people, where mathematics is not a priority. With colonization, both worldviews, Eurocentric and Aboriginal, were mixed for Indigenous people like a jigsaw puzzle.
After reading Poirier’s article: Teaching mathematics and the Inuit Community, identify at least three ways in which Inuit mathematics challenges Eurocentric ideas about the purposes of mathematics and the way we learn it.
- Inuit mathematics challenges the idea that mathematics is a universal language by implementing that Inuit children learn mathematics in their mother tongue. The Inuit also have a base-20 numerical system, their culture and worldview, what they learn in the mathematic world does not benefit them in their day to day life as Inuit.
- The Inuit also challenge the Eurocentric ideas about math by using their language for the start of a child’s education and their numerical system.
- The traditional Inuit calendar in mathematics goes against the Eurocentric calendar because it is pretty different. The Inuit traditional calendar is not based on the lunar or solar patterns but on natural independently recurring yearly events that are more connected and meaningful to their culture and way of life.
Bear, L. L. (2000). Jagged worldviews colliding. In M. Batiste (Ed.), Reclaiming Indigenous voice and vision (pp. 77-85). UBC Press.
Poirier, L. (2007). Teaching mathematics and the Inuit community, Canadian Journal of Science, Mathematics and Technology Education, 7(1), p. 53-67.
“As part of my classes for my three week block I have picked up a Social Studies 30 course. This past week we have been discussing the concept of standard of living and looking at the different standards across Canada . I tried to introduce this concept from the perspective of the First Nations people of Canada and my class was very confused about the topic and in many cases made some racist remarks. I have tried to reintroduce the concept but they continue to treat it as a joke. The teachers at this school are very lax on the topic of Treaty Education as well as First Nations ways of knowing. I have asked my Coop for advice on Treaty Education and she told me that she does not see the purpose of teaching it at this school because there are no First Nations students. I was wondering if you would have any ideas of how to approach this topic with my class or if you would have any resources to recommend.” This is a real issue in schools. As you listen to Dwayne’s invitation/challenge, as you listen to Claire’s lecture and as you read Cynthia’s narrative – use these resources and your blog to craft a response to this student’s email, being sure to address the following questions:
I can see how approaching this topic could be a struggle in classes with little exposure to the concepts, other than the ideas they have brought from home. Students are like sponges for information, and if there is discussion in their homes and not schools, they will likely have one-sided beliefs, which can be the result of the racial comments and the lack of seriousness they give the topic. Claire Kreuger has stated that she firmly believes that there are four strands of Treaty Education that need to be understood by students, which helps their understanding. Those strands are treaty relationships, spirit and intent of treaties, historical content, and treaty promises and provisions. These strands could be a good place to start by introducing topics through Indigenous perspectives. The students then will have more knowledge about our connected history with Indigenous peoples. You can also look into Claire’s blog and video for valuable knowledge and ideas: http://clairekreuger.ca/ and http://clairekreuger.ca/class-videos/.
Teaching Treaty Education or First Nations, Metis, and Inuit Content and Perspectives will always be important to teach, even if there are few or no First Nations, Metis, Inuit students in the class. As stated in Dr. Dwayne Donald’s lecture, it is our history. Aboriginal people are being framed as highly cultural, and within this culture has morphed into racism. People think of culture as a disability, giving a reason why aboriginal students struggle in school. Then, on the other hand, students concerned “Canadian Canadians” believe they have no culture, which is also an issue. The biggest issue with this is that without learning about their culture, they cannot comprehend Indigenous problems today, and they have not engaged in the history of their culture that has led to the issues we face today. Teaching Treaty Education to all students, no matter the classroom setting, will help students engage in their and others’ cultures. With this, we can deconstruct the historical divide. As teachers, we need to enforce the idea that all students must learn Treaty Education, not just indigenous students, and routinely teaching Treaty Education will do this. It is everyone’s history.
To understand that “We are all treaty people” is to know that it is our story to tell because we must educate on the treaties. We are all treaty people because the treaties are the history of all Canadians from both sides of the agreement. The treaties are “a shared relationship from which both parties benefit and for which both bear responsibilities.” (pg.36), as said in “We Are All Treaty People.”
- “We Are All Treaty People”: The Contemporary Countenance of Canadian Curriculum Studies. Cynthia Chamber: We are all Treaty People
- “On What Terms Can We Speak?” Dr. Dwayne Donald : “On What Terms Can we Speak?”
- ECS 210, 8.4 Teaching Treaties Q &A. Claire Kreuger: Mike & Claire
What will culturally relevant pedagogy look like, sound like, feel like in your future classroom? What is culturally relevant pedagogy? Learning and how students are expected to learn are different in each culture. As educators, it is crucial to understand the different cultures in each classroom and use this knowledge to accommodate all students and have instructional practices. Culturally relevant pedagogy empowered all students as a collective. Critical literacy is similar in many ways, as it “encourages the deconstructing of power, values, and attitudes in texts and positions texts as a form of empowerment for some social groups” (A.E. Lopez, pg. 78). As a future educator, I will provide students with various literacies and knowledge about their society and the different social structures and cultures that make up such a society. To gain academic success and intellectual growth, I will provide students with “high-order problems” (78) that they must engage. Students must be confident and proud of their cultures, so as a teacher, it is my responsibility to engage in the different cultures of the classroom with my students, making them see their culture as a strength. What students will be learning will be relevant to their lives and experiences, not just particular students, but all students. Visually, this means that the classroom will be culturally diverse with imagery and literature, as a safe and open place to feel comfortable and strong in their individual and cultural identity. (Ann E. Lopez)
How will you, as a teacher, contribute to the sense of place for your future students? The art of music and music education is an incredible tool to develop students socially and emotionally, which is essential in students finding their sense of place. I want to contribute to a sense of place for my future students through music because it provides experiences that can remind students of their cultures, traditions, environments, building community and connections. Having a music class can give students skills that they will use in different aspects of their lives. It is vital, though, to support and acknowledge diverse ideas. Through a diverse music class that includes performances, beliefs, and values, I will give students opportunities to contribute to their communities. Music is a way they can be authentic and value all cultures of the community. “Students were actively able to participate in their music education in ways that honour the past and brighten the future.” (Brook, pg.301)
Lopez, A. E. (2011). English Teaching: Practice and Critique (4th ed., Vol. 10, pp. 75–93) [Review of English Teaching: Practice and Critique]. https://drive.google.com/file/d/1e9OEf6eaRHT3700UhF8L6M7SHbmszLQN/view
Julia Brook (2013) Placing elementary music education: a case study of a Canadian rural music program, Music Education Research, 15:3, 290-303, DOI: 10.1080/14613808.2013.779641 https://doi.org/10.1080/14613808.2013.779641
John Dewey and the Challenge of Progressive Education: How can we understand new educational trends in relation to the global network context? How may we build upon and direct these new educational trends to realize the contemporary democratic aspirations of a global network society?
During the nineteenth century the social trends of industrial production were everywhere in America’s networks. The Factory system was changing America’s cities, neighbourhoods and homes including every member of the family, even the young children. Schools everywhere made adjustments to their classrooms such as fixed seating and mechanical recitations in order to “provide this basic grounding in real-world experience and social responsibility.”(74). This made it difficult for the teachers to introduce “progressive” education to the classroom. Progressive methods were educated on things that are no longer being engaged in at home.” This is why as Dewey explains why the new tendencies were gaining around classrooms. To build upon and direct these new educational trends was a challenge because schools and social structures were inhospitable to the progressive methods (Leonard J. Waks).
How do we now look at our contemporary education? Knowledge and what needs to be learned is constantly changing as our global networks change, therefore knowledge follows economy. Workers must not just possess knowledge, they must be “bodies of knowledge” so they know how to use it, act on it, and transform. (Leonard J. Waks). As Dewey states we absorb knowledge when we require the knowledge. The new educational trends are attempting to bring learning and the ever changing pattern of life, work, and global network societies parallel to each other. Items such as computers and educational technology are a part of the change, because students now have access to things out of the teachers control and as they become more popular schools and teachers have to start planning and teaching around the new technology. There are three different themes touched on explaining the educational trends in terms of contemporary democratic aspirations of a global network society, Structural Transformation, Nature and Child Instincts, and Embryonic Democracy. In the end, school systems should always be ready and willing to change and adapt. As well, be watching for the changes. Schools should not exclude up and coming social factors such as unemployment, poverty, depression and hopelessness because these are factors that are all making an increase.
There is a lot to think about in this article and definitely worth the read. It is interesting to see how much education trends link to global networks and society. The purpose of schools is to produce what the global networks society is in need of at the time, and everything is constantly evolving and improving meaning that trends are constantly changing.
Curriculum is the blueprint and framework of schools, shaping students and learners to be successful adults, to benefit society. Although curriculum is heavily impacted by other aspects of society, those being mostly political reasons. In the article “Curriculum Policy and the Politics of What Should be Learned in Schools” Ben Levin goes on to describe that politics is a large social process surrounding formal and informal influence (Levin). “Politics is about power.” (Levin,p.8), deciding who gets what they want and who will not, creating a social ladder. “ In every setting, from classroom to country, political influence is usually highly unequal, and those who have the least status tend also to have the least influence on political decision making.” (Levin. p.8), as he goes on to state that almost every educational decision is rooted as a political decision and process. The political process is all about interests. Educational policies are not made by the “basis of educational expertise.” (Levin, p.22) and that can lead to the failure of the intended results.
When reading The Saskatchewan Way – Professional-led Curriculum Development.pdf It is clear how complex the curriculum is and how difficult it is to meet all the needs of everyone involved. What is different about the Saskatchewan Way curriculum is that the government has been cooperating with those in the education field of work, when working on curriculum for years. The Saskatchewan teachers have taken the lead when it comes to planning and reviewing the Saskatchewan curriculum. Having actual education professionals benefits the Saskatchewan students. The Saskatchewan Way should be a guideline for others when it comes to curriculum.
What does it mean to be a “good” student? The guidelines to being a “good” student are very basic and follow the traditional ideas of a westernized traditional classroom setting. Education is believed to be the tool that helps grow successful adults that benefit society, “Human development should be combined with practical wisdom; the school should be the natural introduction into active life.” (History of Education,3). To be a “good” student that complies with the ideas they must learn in the ways set out for them and be able to follow the set curriculum without challenging it. They have to be the students that society tells them to be. As explained in “Against Common Sense” the teacher struggles with M and N because they do not learn traditional learning strategies, and it challenges the teacher, giving the idea that they are bad students. Although in reality, they are good students but they have different learning skills and different ways of expressing their needs. They challenge the traditional ways of learning; standardized testing, memorization, themes, etc. There is a good quote in History of Education that represents the limitations of the traditional education system and how a “good” student is a student that can follow the traditional guideline, “Education is not creative ; it can not give what Nature has withheld. It is limited by the pupil’s individuality, which it can ennoble, but not radically change.” (5)
When looking at a “good” student it is clear that the education system is prioritizing specific children over other children due to their learning requirements. Students that learn exceptionally well under the memorization, standardized testing due to excel in the education system, and are privileged over students’ that require more to be able to reach the requirements set by the system. “We reward those schools that can get their students to demonstrate such learning and punish those who do not” (Against Common Sense, 24)Students have learned something from their teachers, meaning they are expanding their minds and students with prior knowledge from home learning have a leg up on other students.
Not only is the “good” student shaped by historical factors but also the entire education system is rooted in historical factors. The traditional American education system was created to shape sufficient workers to benefit society and the economy. Pulling traits from the industrial era, with the teacher, student, desk rows, and standardized testing. As well, class plays a major role in the education system, for example the Brahman people of India. Religion has also played a major role in the education system as well as society in general. Creating what we now know as a “good” student.
Avril Aitken is a full professor at Bishop’s University based in Sherbrooke Quebec. She has specific beliefs on education and curriculum. Avril Aitken believes in arts in the curriculum for the aesthetics, embodiment, and well-being. The article “The Arts in Curriculum: Aesthetics, Embodiment and Well-Being” expands on the reasoning and need for art in the curriculum. Art is a form of expression that some students tend to find comfort in. As well all students learn differently, with different strengths, such as visual learns. In many cases, a student is able to express their knowledge through art more accurately than writing a paper. “Leo Tolstoy (1897/2009) sees art as a form of human communication; and according to Charles Taylor (1991), artistic expression is the paradigm mode for self-discovery in the modern era. We are rediscovering our “lost” humanity in, and through, artistic expression.” (The Arts in Curriculum).
Everyone is unique in his or her own way and it is often hard to find ones “authentic voice” through writing and paper work. “Giving art expression means giving expression to one’s original, authentic voice.” Art gives a very powerful voice to the creator “When we express art, we come to know ourselves; when we come to wholeness; when we come to know our wholeness; we come to know our humanity.”(Aitken). Avril believes that arts-based and hands-one exploration and learning can and will benefit both student and educator because it can bring into light important conversations.
For the first assignment, the critical summary, I will start by researching Avril Atiken’s theories’ more thoroughly as well as find other theorist with different viewpoints. I plan to embellish on arts in the curriculum because I truly believe that this is a strong argument and has strong backup. Avril Aitken is a professor herself so it would be interesting to see how she handles her own classroom in such ways.
View of The Arts in Curriculum: Aesthetics, Embodiment and Well-Being (yorku.ca)
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