puppet show for yet another audience, whose participation disrupts conceptions of boundaries and differences between audience and performer? These situations seem to offer new understandings not only of the puppet show but of the puppet show as metaphor and model for representation and theorizing. They might be a dose of Žižek, who, in typical Lacanian fashion, characterizes perverts, not as we would expect, as dangerous rebels, but as covert, closeted conservatives, secretly wedded to the prohibitive authority they loudly claim to heedlessly defy. For curriculumstudies, our pleasures have taken on a captivating, beguiling spirit only for as long as the transgressions of the critiques are grounded in a belief in the existence of big, social systems, and symbolic “others” against which one is acting out. Can we speak back to these systems, these “others”? Or do they exist on some plane of eternally unapproachable power and authority? In The Puppet and the Dwarf, Žižek (2003) writes of God as the name, not for the divinity so much as for the gap between the human and the divine. The Christian notion would be that Christ offered a bridge across the chasm between God and humanity; the Žižek-ian turn is to name the gap itself, so that there can be a discussion of the divine in humanity and the human within divinity. Analogously, in curriculumstudies, we have held onto our beliefs in puppet and statue tropes in a misty haze of Bildung. Curriculum as the interdisciplinary study of experience, and as complicated conversations, might more aptly name the chasm between us and our puppets and statues. Rather than manipulate our models, metaphors, and designs for educational encounters, we might find more rewarding the notion that our models, metaphors, and designs are names for the chasm they themselves construct, between our imagination and those externalized fetishes we call systems of reproduction and regimes of truth. Life – in curriculum, in schools, and so on – has come to feel worthwhile only as long as we hold onto our desires to play with our puppets and statues; that is, only as long as our so-called desire to transgress those systems and regimes is never fulfilled, since to satisfy our desire is to end the fantasy. Puppets and statues are both the things that make our work real to us and at the same time the very things that distort our relationship with that work, bringing us further from our goals even as we come closer to them. Puppets and statues are both the resistance to innovation and the resources for relating to this resistance.
Thus, out of 80 texts read fully, the analysis ignored the material published in editorials, book reviews and letters/conversations thanking members of the journal's board. In this way, 66 documents were examined: 65 articles published in this period and a letter/conversation conveyed in number 1 of volume 7. This letter presents a feature in writing that makes it similar to an article, both by its shape, and by its dialogue with another article published in the same volume. Read, these products were mapped from the following analysis axis: the representativeness of the articles presented in the TCI, the topics focused, the place where the authors of the articles speak from and sections that compose the editions, the theoretical bases and/or the most used references and the way in which the epistemological position was expressed in the journal, as "multicultural", "transcultural" and "cosmopolitan", in order to set up curriculumstudies as insurrectional.
As such, this paper examines theoretical and practical possibilities when cultural translation is incorporated into the inquiries of curriculum and its internationalization. This article presents this thesis with two distinctive parts. The first part of this article is dedicated to the analysis of the notions of cultural translation, where theories of Walter Benjamin, Homi Bhabha, and Judith Butler are the main references. The second part of this article is committed to the analysis of the internationalization of curriculumstudies drawing from the theories of cultural translation. I utilize my own narratives as a participant for IAACS. By the critical examination of recent sociopolitical, economic transformation of South Korea for the past decades, I review the ways in which my understanding of “Korean” curriculumstudies had been examined with the use of East/West binary (e.g., an Eastern curriculum theorist speaks to the Western audience). At the end, I discuss the importance of creating new vocabulary to understand the complicated aspects of Korean society and curriculum in order to foster openness, fluidity, and mobility in understandings of curriculumstudies and its internationalization (Butler, 2000, 2002).
In sum, this provocative, tender, and excellently “braided” work—this métissage— explores, mines, provokes, pushes, questions, stirs, and challenges. It is full of hope in its wide ethical orientation. A way to honour this precious gift about current strands and storylines in Canadian curriculumstudies is to commit to memory, the last lines in its final invocation. In C10, Walsh writes, “May we turn toward one another and the world: strengthen our intention to love well together” (p. 301). There is no higher purpose for Canadian curriculumstudies. And if reviewers are allowed any indulgences, mine would be this: regret and apology that I could not discuss every single entry in this superlative and unforgettable volume. Mea, culpa. Thank you Erika! And thank you Carl, our collaborator, mentor, muse, and friend; this is not goodbye, only
round of internationalization with regards to curriculum work. What is notable this time around is the more comprehensive and continuous work of the curriculum scholars at East China Normal University (ECNU). Led and heavily influenced by Professor Zhong Qiquan, a substantial number of graduate students from ECNU have become prominent leaders and made considerable contributions to the field. ECNU also hosted the first international curriculum conference of the International Association for the Advancement of CurriculumStudies (IAACS). The close and continuous exchange between North America and ECNU, as well as with other curriculum scholars in other Chinese universities, has been accomplished through conferences, seminars, lectures, and cross-cultural cooperative research. These scholars have had a considerable impact on the shape and direction of Chinese curriculumstudies. For example, they have introduced to the cannon subjects such as a post-modern perspective on curriculumstudies, currere research, and feminist and autobiographical research methods (Doll, 1994; Miller, 2006; Pinar, 1976; 2004); all have been embraced by emerging Chinese curriculum scholars. China enjoys an atmosphere of embracing the new, the modern, and the “international,” which historically has mostly meant the Western. For example, since 2000, Chinese scholars and students have studied and translated a wide range of foreign curriculum-related works, and published a significant body of research on concepts related to postmodern curriculum theory, constructivism, multiple intelligence theories, and phenomenological curriculum models (Zhang, 2014). As a result, the field of curriculumstudies in China is considered distinctive and dynamic, even by its own curriculum workers (Pinar, 2014).
The study 2 aimed at analyzing how the journal Transnational Curriculum Inquiry (TCI, 2004-2009) 3 discourse expressed the internationalization and transnationalization process of the curriculum field studies on the first decade of the 21 st century. TCI’s history shows connections to the internationalization movement of curriculumstudies that are expressed by the International Association for the Advancement of CurriculumStudies (IAACS)’s objectives, as one of the most reputable entities in the curriculum field, founded in 2001, which has been promoting conferences every three years, in China in 2003, in Finland in 2006, and in South Africa in 2009 4 . The last conference happened in July 2012, in Brazil (Rio de Janeiro). This way, TCI sets out to be a vehicle for the establishment of transnational webs in which curriculum researchers from different places collaborate to decentralization of knowledge by sharing work.
superficial way, disability is profoundly appreciated. Accordingly, such a course engages productively with the play’s representation of alcoholism, mental health problems, and visual impairment. For instance, the classroom discussion might be informed by secondary texts that are critical of non-disabled renderings of disability, of how dramatic affirmations of blindness based on visual criteria serve to isolate the people they are meant to represent (Feeney, 2009), and of how the play explores the supremacy of visual perception and the construction of blindness as spectacle (Bolt, 2014b). More broadly, such courses are informed by work in cultural disability studies about drama and performance (e.g., Kuppers, 2003; Sandahl, 2009) and books that have now become classics in the field (Davis, 1995; Garland-Thomson, 1997; Mitchell and Snyder, 2000). Many aspects of identity may be explored on these exemplary courses but the key is that disability is neither avoided nor dealt with superficially.
Although there are some shortage fundamentals of epistemological in the futures studies, basically this criticism is considerable that the educational systems will not consider to their mission. It means that preparing students for having needed knowledge and skills for effective participation in the present society and the future (Slaughter, 2002). Mahmoudzadeh and Mahboubfar (2012) in their research entitled: "survey in the field of futures studies in the world and planning of futures studies in higher education Islamic Republic system of Iran "conclusion was that the most important basic challenge in higher education Islamic Republic system of Iran in the field of futures studies, is ignorance and lack of insight of the elites in society about this issue. To find and fill the gap between what is taught in universities and what is needed for graduators, curriculum designers should be aware of trends of governmental resource, the current trends, future of jobs and aims and the available facilities in the society.
From the outset the intentional design of this subject was focussed towards change and developing graduates that make a difference. Key to this is the ‘mission’ of the subject drawn from the institution’s mission statement: ‘dedicated to creating a brighter future for life in the tropics world-wide, through graduates and discoveries that make a difference’ (JCU, n.d.) and referenced in the subject outline. Its original design aligned with the then sixth state professional standard for teachers, which required PSTs to demonstrate ‘learning partnerships’ with the communities they serve, ‘active citizenship’ as a wider encompassing notion of creating and making a difference and ‘empathy with others’ as a precursor to and/or effect of initiating such change (QCT, 2006). In the context of teacher education there are requirements for evidence of meeting standards, most obviously through the presentation of assessment tasks, and this, in conjunction with concern about the ways in which ‘wider professional experiences’ were often perceived as an ‘add on’ rather than an experience integrated into the Bachelor of Education degree, resulted in subject developers seeking out curriculum structures that could support meaningful integration. Previously, students had been required to complete 50 volunteer hours recorded by learning log. These hours contributed towards professional registration requirements, however, the ‘add on’ nature of the 50 hours led to questions regarding their value to preservice teachers’ professional development if not approached thoughtfully. A search for a curriculum structure that would highlight this value resulted in the adoption of a service-learning pedagogical framework
Legal Studies students study paralegal curriculum. Therefore, they cannot offer legal advice in most states. However, after all their hard work, the interns were able to observe attorneys and clients in action in an intimate setting. The lawyers and clients, along with their intern paralegals listened to client stories in small study rooms throughout the university library. They listened to attorney advice given to clients; they were able to interact with attorneys one-on-one. They had direct contact with attorneys in an attorney-client relationship for several hours, something that most aspiring paralegals cannot do. This built confidence and
We have been spearheading the development of Black Studies in Britain because the discipline calls for the necessary re-examination of our basic assumptions. Rather than studying race or ethnicity as an addendum and through Eurocentric theory, Black Studies centres the concept of Blackness in order to transform our conceptual frameworks (Andrews 2018). Black Studies aims to be the ‘science of liberation’, designing the conceptual tools and methodologies for social change (Staples 1973, 168). Central to this notion is that the Eurocentric framework of knowledge is a part of the ‘masters tools’, fashioned to perpetuate the unequal status quo (Lorde 1984, 110).
There are, therefore, important choices to be made in how European integration is projected via the curriculum. For obvious reasons, the projection in some national contexts would not naturally be the same as in others or that desired by European- level actors. As such, the academic issues at stake are inevitably caught up in a struggle for policy control between domestic and European-level actors. Yet, as scholars of the EU have long reported, national resistance is not necessarily an ultimate barrier to Europeanisation generally and the enhanced authority of EU institutions specifically. Moreover, formal transfers of competence by member states are not the only means through which EU institutions exercise authority. The
Within the sphere of educational curriculum practices, religion was seen to contributes significantly and uniquely, to the education of the whole person and if designed in a way that is appropriate for the young persons’ age and stages of development, good religious education honours the freedom of conscience of the young persons while revering their family faiths and/or beliefs, traditions and expectations. This paper presents the controversy over the inclusion of religious studies in post primary education curriculum in Nigeria. Debate over the removal of Christian religious study from Nigeria secondary school educational curriculum has continued to generate heated argument among scholars from both religious and academic background. Parents are worried by what they described as an effort on the part of federal courts and civil liberties organizations to relegate God and religious sentiment from public schools, an action, they believe, infringe upon the First Amendment Right to the free exercise of religion. Various reasons have been advanced by different scholars regarding the exclusion of religious study in educational curriculum in institutions of learning. Some scholars see the inclusion of religious study in institutions of learning as a violation of the constitution. The study concluded that religion remains pivotal in our societal development and restoration of values. The recent removal of religious studies in the educational curriculum and introduction of civic education stands to eliminate various merits associated with religious education. Such removal might seem profitable in the short run. However, long term consequence might outweigh the present merits.
DOI: 10.4236/ce.2019.1011170 2388 Creative Education in July, 2017 (National Universities Commission, 2017). This is to sensitize the value system of social studies. The National Policy on Education (NPE) (Federal Republic of Nigeria, 2013) clearly stipulated social studiescurriculum overall objectives as: development of ability of the students to the changing environ- ment; becoming responsible and disciplined individuals who are capable and willing to contribute to the development of the society; inculcating the right type of values; developing sense of comprehension towards other people, their diverse cultures, history and those fundamental things that make them human and de- veloping a sense of solidarity and sharing, based on a sense of security in one’s own identity. Social studies as an implemented curriculum is foundational to a great number of social science-based professional courses for learners (Godfrey, 2009). It addresses economic, political, psychological, physical and technological relevance of the cultural and moral way of life of a people to national develop- ment. Its content is organized around social and environmental issues affecting man’s existence, ability to perform, and conserve the environment for sustaina- ble development (Mezieobi, Akpochafo, & Mezieobi, 2010). Social studies curri- culum is one of such programmes that deserve national attention especially in the planning of the curriculum.
curricula for the fourth, fifth, sixth and seventh grades prepared by the Ministry of National Education Turkish Education Board [ 17, 28 ] , and social studies course books for the fourth, fifth, sixth and seventh grades published by the Publications of the Ministry of National Education [ 29, 30, 31, 32, 33, 34, 35, 36 ] were examined. The descriptive analysis was used in the analysis of the data obtained from the curricula and course books. Findings obtained as a result of the descriptive analysis were expressed as frequency, and direct quotations were presented for the findings. Descriptive analysis is a method of analysis that includes summarizing and interpreting the data according to the previously determined themes [ 27 ] . A checklist developed by the researchers and including the dimensions of global citizenship was used in the study in line with the descriptive analysis. The checklist was developed by considering the curricula for global citizenship education developed in different countries in line with examining the studies carried out on global citizenship [ 38, 39 ] . It was decided to include the (1) Environmental Responsibility and Sustainable Development (2) World Geography, (3) Awareness of the Diversity and Multiculturalism, (4) Contemporary Peace and Conflict, (5) Human Rights, (6) Political and Economic Processes and Interdependence and (7) Social Justice dimensions in the checklist prepared in this direction. The examples of classifying the attainments on these dimensions are presented below:
List the courses by semester and include semesters already taken and/or transfer credits applied. Type courses which will apply toward the interdisciplinary studies major in bold and include course number and credit hour. For future general education, electives or courses for the minor/cognate, course number listings are not necessary but do indicate credit hours. Note: the major must include 36 credit hours from the two disciplinary areas, 24 of which must be at the 300 level or above. Also required are IDST 201 (Interdisciplinary Methods – 3 hrs) and IDST 500 (Senior Thesis – 3 hrs)