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.
Brahm Norwich and George Koutsouris
Inclusive education has become a prominent international ideal and value in educational policies and practices. It is a seemingly simple concept about opportunities, equality, and solidarity that has wide global appeal. However, inclusion as applied to education connects with various social and political values that have been contested over many decades. One issue that underlies inclusion as a value is whether it represents a single coherent value or multiple values that can come into tension leading to dilemmas that need to be resolved. This issue is often overlooked in considerations about inclusive education but does affect various key issues about differentiation in the design of curricula and assessment, the location of provision, and how difference is identified and labeled and about participation in the social interaction between students who are different. This is an issue that needs to be addressed.
Community participation in school management has great potentials for removing mistrust and distance between people and schools by nurturing transparency of information and a culture of mutual respect and by jointly pursuing improvement of school by sharing vision, process, and results. Individual and organizational behavioral changes are critical to increase the level of participation. In countries where the administrative structures are weak, the bottom-up approach to expanding educational opportunity and quality learning may be the only option.
Nevertheless, when community participation is implemented with a top-down manner without wider consultation on its aims, processes, and expected results, the consequences are likely to be conflicts between actors, a strong sense of overwhelming obligation, fatigue, inertia, and disparity in the degree and results of community participation between communities. Political aspects of school management and socio-cultural difference among the population require caution, as they are likely to induce partial participation or nonparticipation of the community at large. Community participation in school management will result in a long-term impact only if it involves a wide range of actors who can discuss and practice the possibilities of revisiting the definition of community and the way it should be.
Fred A.J. Korthagen and Ellen E. Nuijten
The core reflection approach aims to deepen teacher reflection and development. The approach takes teachers’ core qualities and ideals as the starting point for reflection, and links the professional and the personal in teacher development. Core reflection can also be applied to other professional groups, and to students in primary and secondary education. It is based on a model of levels of reflection, briefly named the onion model, which includes the following levels: environment, behavior, competencies, beliefs, identity, mission, and “the core,” which refers to personal strengths. The onion model helps to differentiate between behavior-oriented reflection and a deeper kind of reflection, in which attention is given to three goals: (1) building on strengths and ideals (called “the inner potential”) of the person, (2) helping the person deal with inner obstacles limiting the actualization of the inner potential, and (3) preparing the person for using their potential and dealing with obstacles autonomously. In order to reach these goals, people can be coached using specific principles, which are partly based on positive psychology:
1. Focusing on personal strengths;
2. Giving balanced attention to cognition, emotion, and motivation (thinking, feeling, and wanting); and
3. Giving attention to inner obstacles.
These principles are brought together in a phase model for core reflection, with five phases: (1) describing a concrete situation; (2) reflection on the ideal, and on a core quality or qualities; (3) reflection on an obstacle; (4) using the inner potential; and (5) trying a new approach.
Core reflection is being used around the world, both in teacher education programs and in schools. Several research studies into the processes and outcomes of core reflection have shown that it leads to in-depth professional development and improved behavior, in both the short and the long term. However, more research is needed, for example research in which long-term outcomes of the core reflection approach are compared to those of other approaches.
In South Africa, new legislation and policies on inclusive education in the post-apartheid era since 1994 have placed a strong emphasis on equity, equality, and human rights, as defined in the South African Constitution. As a result, a White Paper on building an inclusive education and training system was published in 2001. It acknowledges the failure of the education system to respond to the barriers to learning and development experienced by a substantial number of learners, including diverse learning needs caused by, for example, language, socioeconomic, or gender issues as well as disabilities. This policy document describes inclusive education as being based on the ideals of equity and equality and as a result recognizing and respecting learner and learning diversity within mainstream schools. As stated in the policy, in practice this means identifying and removing barriers in the education system to ensure that the full range of diverse learning needs are met in mainstream classrooms as well as providing support to learners and teachers in addressing barriers to learning and development.
Research studies on the implementation of inclusive education in South Africa, however, are finding that despite the development of a wide range of implementation guidelines since 2007, complex interrelated issues continue to complicate the development of successful inclusive schools. These issues include a continued divergence of views of inclusive education with a continuing strong belief in special education and separate educational settings by most teachers, therefore leading to a resultant lack of clarity regarding the implementation of inclusive education at the level of local practice in schools and classrooms. These differences in the understanding of inclusive education and its enactment in diverse school contexts also bring the question of power and agency into South African debates about inclusive education: who should decide which version of inclusive education should be the goal of the development of inclusive education in a specific school district or a specific school. Furthermore, contextual issues including the lack of financial and human resources, for example effectively trained teachers, effectively functioning district educational support teams for schools in specific school districts, lack of textbooks, and overcrowded classrooms, play a dominant role in the development of effective inclusive schools.
I-Hsuan Cheng and Sheng-Ju Chan
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Education. Please check back later for the full article.
Several Asian countries work in partnership with international development agencies to develop human capital for their national development. Human capital theory emphasizes the importance of education and training to improve the workforce skills and productivity of workers participating in the changing global knowledge economy and 21st-century capitalism. Accordingly, a relevant place to start is with an analysis of relevant human capital theories, followed by a presentation of the different aid modalities and projects of education and training (from higher education projects to other human capital development projects) practiced by the Asian national governments in cooperation with their international development counterparts. Finally, key are the implications of future formulations and implementation of development assistance projects for developing human capital in the developing world.
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.
Glenn M. Hudak
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Education. Please check back later for the full article.
Martin Heidegger’s conceptualization of Gestell—the essence of technology—is a useful notion that can help educational researchers to “frame” and understand the role of digital technologies within the context of education and schooling. As C. A. Bowers argues in The Cultural Dimensions of Educational Computing (1988), “Heidegger’s thinking about technology, . . . his way of approaching the question of what constitutes the ‘essence of technology’ in relation to human existence was to be more useful [for researchers] in developing a vocabulary for revealing how our relationships are framed . . . by the essential nature of technology” (p. 31). Likewise, as Norm Friesen states in The Place of the Classroom and the Space of the Screen (2011), Heidegger “insisted that [the essence of] technology frames our experience and understanding in particular ways . . . [Heidegger names this] totality in which it is manifested by using the German word Gestell” (pp. 11–12).
As such, an understanding of Gestell—the essence of technology—is foundational, and is essential in unpacking the interface between education and technology. For what is at stake is not the use of technological equipment in classrooms per se, rather it is the very way in which Gestell “frames” the way in which we encounter educational situations by amplifying instrumental thinking at the expense of more relational forms of thinking. Here Heidegger calls for a new form of thinking: Gelassenheit, a way of thinking outside the domain of techno-discourse. Can one fully break free of Gestell? Can educators actually stand outside the dominant discourse of technology, especially as schools integrate curricula with digital technologies? An in-depth understanding of the dynamic power of the essence of technology is necessary in order to address these and other related concerns.
A new approach to education has been proposed, called Education for Sustainable Development (ESD), with the goal of developing education in order to foster individuals who will contribute to the realization of a socially, economically, and environmentally more sustainable society. From the beginning of the 21st century, this has given rise to discussions and practices on related themes all over the world, including in Asia. While the environment surrounding education is markedly changing in Asian societies, with educational reforms actively pursued in many Asian countries and regions, their situations greatly differ depending on the context in which they find themselves.
Today, departing from the conventional modes of teaching and learning that focus on the acquisition of an already systematized body of knowledge and skills, the field of education the world over is now shifting its focus to what is called key competencies, adopting and experimenting with new teaching and learning styles to develop abilities referred to as 21st-century skills. Based on these theoretical and conceptual discussions, a number of initiatives have been adopted as policies, school curricula, and educational practices in order to promote ESD in Asian countries.
It is possible to divide Asian countries into three groups based on the place of ESD in their countries, as well as their degree of socioeconomic development and the popularization of school education: (a) countries that have accumulated experience in the practice of environmental education or development education; (b) countries that have been witnessing growing environmental consciousness and its rapid institutionalization in recent years, with varying degrees of implementation of environmental education; and (c) countries in which the elimination of poverty and inequality remains the most pressing issue and ESD is promoted in connection with development issues.
Although the introduction of ESD is greatly affected by each country’s socioeconomic situation, it is important for all countries in Asia to promote equitable and sustainable education in order to realize a sustainable society. Thus, Asian countries need to form a social consensus to promote ESD, which requires the participation and responsibility of the whole of society.
Alpesh Maisuria and Dennis Beach
As described in Beach and Dovemark’s 2007 book, Education and the Commodity Problem, critical researchers have identified two fundamental roles for modern-day schools within capitalist states. These are the ideological and material roles and function, where schools produce ideologically compliant workers and consumers for a corporatist economy on the one hand, this is partly through a teaching and a curriculum, which is often hidden and informal; and, on the other form part of a corporate business plan for the accumulation of private capital in the welfare sector through mass outsourcing of welfare-State education provision and the wholesale commodification of education as a public service. This article presents a research method for investigating education in these circumstances. It is a method with a philosophical foundation not only for understanding contemporary educational empirical reality under neoliberal forms of capitalism, but also for developing critical consciousness for the transcendence and transformation of this condition toward a more just form of political economy and human existence.
This research method draws from critical realism and its concept of explanatory critique as a way to forge a scientifically robust Marxist critical ethnography. In relation to this, the description of the method accompanies an overview of some of the basic principles and broadly accepted possibilities of and for ethnography and critical ethnography, followed by a presentation of what Marxist critical ethnography is and how Marxist critical ethnography functions as explanatory critique, respectively. This entails description of what explanatory critique is, and how it can be used to develop a philosophy of social science and an ontological base for ethnography. The aforementioned components together expand on a historical, theoretical, conceptual, and political development of ethnography as part of a Marxist approach to research and practice for social transformation.