A common definition of listening distinguishes between hearing and listening. The basic distinction describes hearing as a passive action of perceiving sounds, whereas listening involves paying active attention to various layers and elements of what one is hearing. Active listening to music, featuring the discerning of sounds, musical structures, harmonies, and the interrelations between the sounds, is akin to contemplating complex ideas. Providing meaning for this nexus of relationships requires listeners to grapple with these complex musical nuances, listening to different layers of the melody and harmony and connecting them to cultural and historical aspects. Challenging students to grapple with the complex nuances of musical pieces, to listen to different layers of the melody and harmony, and to connect those elements to cultural and historical aspects will provide them the opportunity to reflect upon the social and cultural contexts in which they live. The concept of what it means to be active (or mindful) has been examined from various perspectives and theories and holds great potential in advancing individual growth and social sensitivity.
Clarence W. Joldersma
Education needs an ethical orientation that can help it grapple better with global environmental issues such as climate change and decreasing biodiversity, something called earth ethics. The term ethics is used in an unusual manner, to mean a normativity more basic than concrete norms, principles, or rules for living. The idea of earth is also used in an unusual way, as a kind of concealing, a refusal to disclose itself, while at the same time, constituting a kind of interference with the familiarity of the world. The idea of earth plays on the contrast between living on earth and living in the world. The latter involves the familiar concerns and actions of culture and work, of politics and economics. Earth ethics becomes a call to responsibility coming from the earth—a call to let the earth and earthlings be, to acknowledge their refusal to answer our questions or fit easily into our worldly projects, and to recognize their continuing mystery as beings with their own intrinsic worth.
The idea of earth ethics is developed through attending to a set of human experiences. First is an experience of gratefulness toward the earth. This gratefulness not only reveals our finitude, but also our indebtedness to the grace-filled support the earth continually gives us for our worldly projects and concerns. This reveals earth as our home, a dwelling we share with other earthlings. This reveals earth’s fundamental fragility. What seems solid and dependable from a worldly perspective shows up as vulnerability from an earthly viewpoint. The experiences of gratefulness to and fragility of the earth gives rise to feeling a call to responsibility, the core of earth ethics. Earth ethics is a call of responsibility to the earth, one that grows out of our debt of gratitude and the earth’s fragility. It is this normative call that might guide education in its grappling with environmental issues.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Education. Please check back later for the full article.
For teachers to effectively engage in given pedagogical practices, they need to have beliefs that support these approaches to teaching. These are not philosophical beliefs per se; rather, they are the individual understandings that teachers hold about the nature of knowledge and knowing, which underpin and guide their actions and which are referred to as personal epistemologies. A wide range of paradigms for understanding and studying personal epistemologies is evident in the research literature in this field, but these different perspective and approaches—while varied in outlook and conclusion—point to how important it is that initial teacher education courses allow for the development of sophisticated personal epistemologies through explicit teaching that enables students to think ontologically and epistemologically, and that teacher educators initiate and sustain reflective and discursive practices throughout their courses to promote the best possible outcomes for the children that student teachers will go on to teach in their subsequent careers.
Evidence-based practice (EBP) is a buzzword in contemporary professional debates, for example, in education, medicine, psychiatry, and social policy. It is known as the “what works” agenda, and its focus is on the use of the best available evidence to bring about desirable results or prevent undesirable ones. We immediately see here that EBP is practical in nature, that evidence is thought to play a central role, and also that EBP is deeply causal: we intervene into an already existing practice in order to produce an output or to improve the output. If our intervention brings the results we want, we say that it “works.”
How should we understand the causal nature of EBP? Causality is a highly contentious issue in education, and many writers want to banish it altogether. But causation denotes a dynamic relation between factors and is indispensable if one wants to be able to plan the attainment of goals and results. A nuanced and reasonable understanding of causality is therefore necessary to EBP, and this we find in the INUS-condition approach.
The nature and function of evidence is much discussed. The evidence in question is supplied by research, as a response to both political and practical demands that educational research should contribute to practice. In general, evidence speaks to the truth value of claims. In the case of EBP, the evidence emanates from randomized controlled trials (RCTs) and presumably speaks to the truth value of claims such as “if we do X, it will lead to result Y.” But what does research evidence really tell us? It is argued here that a positive RCT result will tell you that X worked where the RCT was conducted and that an RCT does not yield general results.
Causality and evidence come together in the practitioner perspective. Here we shift from finding causes to using them to bring about desirable results. This puts contextual matters at center stage: will X work in this particular context? It is argued that much heterogeneous contextual evidence is required to make X relevant for new contexts. If EBP is to be a success, research evidence and contextual evidence must be brought together.
David Ian Walker and Stephen J. Thoma
At core, moral and character education aims to develop the moral person. How this end state develops has been hindered by interest from different theoretical positions, differences between practitioners and theoreticians, different assumptions about how far character is educable, and associated measurement problems. Traditionally, moral education is concerned with the interpretation and strategies one uses to understand moral phenomenon and defines the moral person as a predominantly thinking entity, whereas character education emphasizes the development of habits and dispositions as a precondition for the moral person. Current interest is in finding commonalities across these traditions towards the achievement of human flourishing. These points of intersection have often been overlooked, but current work is demonstrating the importance of interdisciplinary and multidisciplinary approaches for practitioners, researchers and policymakers.
Sarah M. Stitzlein
Public schools are intricately connected to the stability and vitality of our democracy in the United States. The important relationship between public schooling and democracy began as a foundational idea in our fledgling republic, and it grew slowly over the course of our country’s history. Along the way, the relationship has been tested and challenged, encountering significant problems and limitations over time, including some that continue today. Despite these struggles and the many ways in which we’ve failed to fully fulfill the relationship, it has become a key one for maintaining the strength of our society and our political system.
Unlike a monarchy and other forms of government, it is difficult to maintain a democracy. Democracies take work; they rely upon the ongoing effort of elected officials and citizens, because they cannot run themselves or rely on just one person to lead. While democracy may be a highly desirable political system, its benefits are not always self-evident to children, and the pursuant skills and work it requires do not come naturally to most people. This is the rather precarious position of democracy; in order to maintain it, we have to educate children about its benefits and rationale while also equipping them with the skills and dispositions they need in order to for them to perpetuate it well. This is why we must link education and democracy.
Democracy requires informed and active voters who seek information to make wise decisions on behalf of themselves and the common good. Such voters must understand their own rights and freedoms, as well as those of others, as they deliberate together to reach mutually agreeable policies and practices. They must be equipped to engage in free and critical inquiry about the world and the problems surrounding them. And, they need the imagination and creativity to construct, revise, add to, and share the story of democracy with others, including the next generation.
The relationship between public schooling and democracy is best understood and fulfilled when it is not just a unidirectional one, where public schools support democracy, but rather when it moves in both directions, with the formal and cultural elements of democracy shaping the governance, content, and practices of schools. In this way, democracy is not just the end of public schooling, but also the means by which we achieve it.
Cheryl E. Matias, Naomi W. Nishi, and Geneva L. Sarcedo
A litany of literature exists on teacher preparation programs, known as teacher education, and whiteness, which is the historical, systematic, and structural processes that maintain the race-based superiority of white people over people of color. The theoretical frameworks of Critical Race Theory (CRT) and Critical Whiteness Studies (CWS) are used to explore whiteness and teacher education separately; whiteness within teacher education; the impact of teacher education and whiteness on white educators, educators of Color, and their students; and cautions and recommendations for teacher education and whiteness.
Although teacher education and whiteness are situated within the current US sociopolitical context, the historical colonial contexts of other countries may find parallel examples of whiteness. Within this context, the historical purposes behind teacher education and the need for quality teachers in an increasingly diverse student population are identified using transdisciplinary approaches in CRT and CWS to define and describe operations of whiteness in teacher education. Particularly, race education scholars entertain the psychoanalytic, philosophical, and sociological ruminations of race, racism, and white supremacy in society and education to understand more fully how whiteness operates within teacher education. For example, an analysis of psychological attachments found in racial identities, particularly between whiteness and Blackness, helps to fully comprehend racial dynamics between teachers, who are overwhelmingly racially identified as white, and students, who are predominantly racially identified as of Color.
Whiteness in teacher education, left intact, ultimately affects K-12 schooling and students, particularly students of Color, in ways that recycle institutionalized white supremacy in schooling practices. Acknowledging how reinforcing hegemonic whiteness in teacher education ultimately reifies institutional white supremacy in education altogether; implications and cautions as well as recommendations are offered to debunk the hegemonic whiteness that inoculates teacher education.
Note: To symbolically reverse the racial hierarchy in our research, the authors opt to use lowercase lettering for white and whiteness, and to capitalize “people of Color” to recognize it as a proper noun along with Black and Brown.
Theories of complex systems originated in the natural sciences, where it became necessary to move away from describing systems in simple cause–effect models to using descriptions that take into account nonlinearity, emergence, path dependence, the interrelation of continuous (quantitative) and discontinuous (qualitative) transitions, and the interrelation of phenomena at multiple scales. Although some educators have begun to explore the usefulness of complex systems theories for describing educational phenomena at the different levels of scale, the vast majority of educational research continues to be dominated by simple and simplistic (quantitative and qualitative) models. After definition and discussion of different conceptions of systems, this article presents constraint satisfaction networks, chaos theory, and catastrophe theory, as dynamic models for social processes in education. The different models are introduced with easily accessible phenomena from the natural sciences. The models not only are sources of analogies and metaphors for articulating a variety of phenomena in educational systems, including learning and development, conceptual change, decision making, categorization, and curriculum implication, but also can be used for studying real educational systems. Readers find how these models can be used to think about and predict the behavior of systems at scales as small as student–teacher talk to school systems as a whole. The concepts are used to show why educational systems tend to be stable even when policymakers intend change and why some classroom contexts do not provide the conditions for student development despite well-meaning efforts of dedicated teachers.