predisposition towards video games in education. In this regard, we analyse the attitudes of first-year higher education students studying for an undergraduate degree in pedagogy at the University of Salamanca (Spain). We seek to determine their current attitudes towards one methodology for using video games in
-Aboriginal teachers to engage more fully with Aboriginal and Torres Strait Islander culture and identity and to modify their pedagogical approaches to the learning needs of the students. Yet there has been limited explicit intervention and support for teachers’ daily practices. That is, a gap remains between academic
burden of following the strict norms established by state regulations and the need to confront a multi-level bureaucracy, a number of privately funded schools have been able to introduce innovative pedagogies. These schools are able to meet the growing demand for private schools and to profit from
So far, pedagogy has not formed its own unique visual angle and thinking mode to understand humans and the world in general; consequently, it is always counting upon other subjects, which is the root of the crisis in pedagogy. Focusing on the “visual angle” and “thinking mode”, this article puts forward a new proposition “pedagogic understanding” to make a concrete analysis of a basic hypothesis, some basic problems and some research ways. The purpose is to form pedagogy’s own way of understanding on the foundation of delimitation and integration with other subjects.
Pedagogy was initially imported into China, known as “a discipline imported from abroad”. The introduction of Pedagogy and its Sinicization almost went hand in hand. The Sinicization has gone through six stages, which showed that more attention should be paid to Chinese educational reality, scientific research methods and the relationship between academic research and ideology. What is more, original research should be advocated and the relationship between national cultural and educational heritage and foreign educational theory should also be handled well.
This chapter examines the changing nature of the term pedagogy within the context of institutional and technological change in teacher education. It reviews the development and institutionalization of pedagogy in the United States from the common school era to the present; discusses the effect of the enduring tensions among accountability, professionalisation, and the teacher labour shortage; and problematizes the meaning of pedagogy vis-à-vis its interface with - and reliance upon - computer technologies. Since the introduction of the personal computer during the 1980s, the authors argue that pedagogy has, in fact, evolved significantly as a result of changing delivery systems - particularly those heavily reliant on distance education technologies. As pedagogy (how people come to know) continues to evolve, however, it will remain not only socially contextualized, but also integrally tied to epistemology (what people come to know). Driven by a proliferation of distance education and online delivery systems rather than an expansion in the knowledge base, the embrace of technology-driven delivery systems by teacher education is likely to produce not only pedagogical change, but also profound educational reform.
In the past 20 years, China has seen an influx of foreign pedagogies that emphasize Western concepts such as dualistic opposition and linear development. As educational studies have become localized to China’s environment, there has been a tendency to substitute transplanted ideas for methods based on local research. As such Chinese educational theory has arbitrarily been replaced by Western theory and practice as the standard. Therefore, there is now a need for restructuring methodology with more theoretical wisdom based on the localization of pedagogy in China.
Higher education first-year composition courses tend to be perceived as skills-based service courses designed to teach students the basics of disciplinary writing while grooming students to present error-free texts. This focus on skill level can deny students the opportunity to engage in critical writing that would serve to enhance individual autonomy and social agency. Critical composing requires that students delve beneath the surface of persons and institutions. The process of critically composing text cannot be completed without, at the same time, critically assessing self in relation to the larger world. As students critically assess self and world, this often puts them at odds with the educational institutions and faculty at whose behest texts are being constructed. Higher educators too often fail to challenge hierarchies and power structures designed to maintain the position of the intellectual as socially superior. Critical pedagogies and practices allow students to become critical consumers and composers of texts, including cultural texts, thus facilitating greater cultural agency for individuals.
This chapter explores love as pedagogy and the role of love in children’s production of knowledge. Educational theorists have begun to study the role of affect in student’s acquisition of knowledge about race and gender. The child has been an object of calculation in educational theory, and the supposed necessary recipient of pedagogies which help them to adjust to a phobic world, instead of desire to alter it. Here I will suggest that classrooms which are supervised by pedagogies with predetermined ends or instrumental rationality cannot support students in learning to relate to the other. A pedagogy of love, instead, might allow for passionate attachments to the other that may correct apathy or racialised and gendered violences. This chapter explores eros as antidote to oppressive regimes of knowledge surrounding gender and race and asks what a curriculum of loving might be able to accomplish in the realm of children’s subject production. I am interested in who and what children’s curriculum teaches them to love, and the influence of these lessons on their racialisation and gendered subjectivity. Childhood is both a site of crisis and renewal for humanity, as it holds the promise of newness and continuity - a promise that Deborah Britzman appraises as easily broken. This chapter will suggest that a pedagogy that does not aim to ‘protect’ children from the dangers of gender, sexuality and difference, but helps them to tolerate the confusions which arise out of them, and to take the risk of loving another, is necessary. Love, I propose, can work against denials of difference or pain that comes as a result of ‘growing-up’ within racist, sexist and homophobic cultures. Love can create a learning that can extend children beyond themselves.