Displayed Objects, Indigenous Identities, and Public Pedagogy

In this article, I describe how one group of student examines indigenous identity formation as dynamic and open to reinterpretation. Drawing on field observations and interviews with students in a 16-month ethnographic study, I examine how one group of students worked toward understanding how indigenous identity was determined by curatorial authority and historically defined museum practices. I argue that students can question the traditional pedagogical conceptions of indigenous culture that ought to be reconsidered within the public museum, and that working to historicize such conceptions makes more explicit student knowledge production of identity.     

Pedagogy in Paleopathology

Abstract

The study of diseases, anomalies and abnormalities in skeletal or mummified bodies representing peoples of the past, has been the stepchild of Archaeology and medical pathology for many years. In the past the emphasis has been on documentation of unusual findings. Little effort has been made to educate researchers and teachers in this field. A course of instruction in Paleopathology was held for 4 years at the U.S. National Museum. In an assessment of the teaching of Paleopathology in North America Kerley found that 68 of 340 anthropology departments and museums with physical anthropology sections offered such courses. There was considerable variation in the organization of the courses, material covered, teaching aids available, instruction methods, and the general orientation of the instruction. In 1972 a course in Paleopathology was first offered at the University of Tennessee-Knoxville and has continued since. The problem of communicating concepts of pathology, epidemiology, and demography to inexperienced university students has necessitated continuing modification of the course. Education in Paleopathology has received little emphasis in the past. Our teaching methods may be of value to others. We are documenting our experiences with the hope that they are helpful and that in the future there may be increased interest in and some standardization of teaching methods.     

Pedagogy as View Sequence: Popular Culture, Education, and Travel

This article examines the economic and cultural construction of Latin America as an educational site, using analysis of brochures advertising educational tours, fieldwork in an educational tour organization, and interviews with educational travelers in the United States and Mexico. Representations are manipulated to define Latin America as colorful, exotic, and pristine and U.S. travelers as omniscient, sophisticated, and invisible.     

The Pedagogy of Common Sense

This book is addressed to the teacher—the teacher of today's mass school; and these two italicized words require explanation.     

Pedagogy of the Black academic

I am just starting my career as a cancer biologist, but I have always been a Black man in America. This means that I have always inhabited a world that generally disregarded my existence in some form or another. It is June 17th, 2020 and protests have been happening for weeks since the killing of George Floyd in Minneapolis. The current state of America may be uneasy for some, but for many Americans, the looming threat of exclusion and violence has been an unwelcome companion since birth. This letter is not about a single person, but the Black academic’s experience of race inside and outside of the academy during a time of social upheaval. I have trained in a variety of institutions, big and small, and all the while acutely aware of the impact of my Blackness on my science. The intent of the following is to provoke the reader to reflect on how we as a nation can move toward radically positive change and not incremental adjustments to the status quo. The views expressed are my own and are the result of years of personal experience observing the anti-Black standard in America.

About the AuthorI am currently a cancer biologist at the University of Minnesota Medical School. My lab works to eliminate cancer health disparities in African Heritage communities and investigates the roles of lipids in modifying the immune response in tumors. This is what I do, but not all of who I am. I am also the eldest child of a mother, who managed to convince me that she had eyes in the back of her head (thank you, Mom; it kept me honest). I am a big brother, a husband, and a father. I also consider myself a fortunate Black man in America. I grew up in places where many of my friends did not live to adulthood. If they managed to survive past adolescence, it was usually their dreams that died prematurely. I was lucky to have survived and to continue chasing my dream of becoming a scientist. I never considered myself the fastest, strongest, or even smartest kid growing up, but I was the most determined. Determined, despite the lack of access to role models in science that looked like me or shared my life experience. Now my mission is to increase the number of dreams achieved and impact as many young minds as my time on this planet permits.As a Black scientist, I sometimes have to remind myself that I have never been immune to racism. Because as you spend thousands of hours delving into the microscopic world, the macroworld starts to fade into the background like white noise. And if you get good at it, you almost forget about the strange looks, the excessive questioning, or even the obligatory “tailing” in stores, on campus, or at home. But it is strange to realize how much you have grown accustomed to discrimination and the fact that you unconsciously prepare for it daily, before it ever shows its ugly head, like a prize fighter training months before a fight.This past month, amid the Coronavirus Disease 2019 (COVID-19) pandemic, the rest of the world has decided to say police are bad, and oh, by the way, Black lives matter too—as if the oppression of Black bodies was new, or as though the recent string of names added to the ever-growing list of innocent Black Americans killed by authorities is an atypical occurrence. Well sadly it is not, and it never has been in this country or any other place with colonial origins. That is the truth, and there is no other way to state it. America is a country built on and driven by racist ideology.So, as a Black American in an “essential” worker role (I am now working on COVID–19-related research), I have physically been at work daily during the pandemic, as the spirit of solidarity sweeps the globe. As much as I want to say this is progress, I find myself asking “why now, and not then?” Why didn’t this happen when Trayvon Martin was murdered; why didn’t this happen when Rodney King was beaten (Alvarez and Buckley, 2013; Mullen and Skitka, 2006)? Is it a sign of the end times, or is it just that racism/White supremacy has finally run its course?I have a theory about why we are now seeing a mass movement against discrimination and police brutality (a.k.a. state-sanctioned murder). My theory states that had it not been for COVID-19 and the nationwide shutdown of normal life, none of this protesting would even be feasible. Why do you ask? The simple answer is that some people with the financial means can normally find ways to distract themselves with various activities, some noble and some … not so much, whereas other folks are less able to disconnect from the drudgery of hand-to-mouth living. Leave it to a global health crisis to reprioritize everyone’s entire life in one fell swoop. Suddenly, people who had vacation plans are stuck at home, whereas people who were just making ends meet are now unable to make those ends meet anymore. The haves and the have-nots are now both in an altered reality. Does this make them equal now? No, but it does allow people to see who their real friends, allies, and enemies are. I suspect that it’s the pulling back of the curtain that has made many people ready to fight, not to mention it is also very likely that many folks, after experiencing weeks of cabin fever, just needed some way to let off all that pent-up energy.Before COVID-19 became a full-time concern, tensions in the United States were already high as the recent killings of unarmed Black Americans (Breonna Taylor and Ahmaud Arbery) had gone viral and cries for justice echoed from coast to coast (Lovan, 2020). Once the reality of the pandemic set in and shelter-in-place orders were issued nationally, the situation became a powder keg waiting for just the right moment. That moment happened in North Minneapolis on May 25, 2020. With the release of the video showing the killing of George Floyd, the entire country and much of the world had a reason to go on a “righteous rampage” that has seemed to get the results some thought impossible to achieve. It cannot be overstated how critical social media has been in displaying the oppression of Black Americans at the hands of authorities to the entire world.Now, several months into the protests, the possibility of a “new’’ new normal has people dreaming of singing Kumbaya in technicolor. Yet, as one of the few Black faculty on my campus, I still feel like people are watching me, but for a different reason now. As various reforms are broadcast across the university, the random wellness “check-ins” start creeping in, and the requests for feedback on “new initiatives’’ seem to be like a new flavor of spam in my inbox.Now, I do appreciate the fact that people are starting to notice the oppressive nature of not being White in today’s world (in particular being Black in America), but I have been doing this for a while now, and I am not sure if hashtagged initiatives are healthy for anyone. Plus, it’s kind of creepy watching all of these people jump on the social justice bandwagon, when they weren’t here 4 mo ago or 4 years ago. For many Black academics, it is not about being involved with something when it’s trending; it’s about being “about that life” when it is inconvenient as hell. Again, I do appreciate the fact that more people are willing to fight oppression, racism, and White supremacy (even if only digitally), but you will have to forgive me if I do not trust you just yet. I mean, you are just checking in during what could be the last leg of a marathon, and we’ve been running this whole damn time!Here is a short answer to every wellness check-in email that many of the Black academics I know have received in the last 2 mo: “we were never okay in the first place, but thanks for FINALLY asking!” We don’t need any more bias training, hashtags, or email check-ins. It was a nice start, but it too has become a part of the status quo. The work now and always has been the eradication of underrepresentation, hurtful socialization, and ridiculously skewed power dynamics, not just the awareness of the fact. I don’t have all the answers, but if real change is desired, I think we can first start by teaching history accurately to EVERYONE, no more whitewashing the reality of America’s story and ignoring the contributions of Black academics (and Black Americans in general). Second, stop being silent when you see or hear racism at work or home. If you do nothing when racism shows up, you ARE a racist! Third, the privileged class must relinquish their “privilege” once and for all. That means the powers that were inherited based on historical (and present day) theft and oppression have to dissipate, with the ultimate goal of power sharing. The country club atmosphere of academia and the “fit culture” must erode in favor of true meritocracy. The best person for the job and not “the person who won’t make me uncomfortable by making me see my own deeply held prejudices and fears.”Honestly, Black academics SHOULD not be charged with the task of fixing broken systems, along with protecting themselves and mentees, while working toward tenure. But if we (Black academics) are not driving the car, progress will likely go the wrong way again (getting rid of Uncle Ben and Aunt Jemima does not correct the underlying pathology). Paulo Freire’s Pedagogy of the Oppressed speaks to this in saying, “the violence of the oppressors prevents the oppressed from being fully human, the response of the latter to this violence is grounded in the desire to pursue the right to be human … the oppressed, fighting to be human, take away the oppressors’ power to dominate and suppress, they restore to the oppressors the humanity they had lost in the exercise of oppression.” (Friere, 1972, p. 56). This means that if we (Black academics) want to be treated as humans and as scholars, we must show you what that humanity looks like FIRST. Now the question is, are you willing to learn or are you going to co-opt this moment, this movement to make it into something that fits your preconceived notion of the acceptable levels of Blackness in the academy?     

Apprehension and Pedagogy in Evolution Education

Instructors’ apprehensions and the decisions instructors make about pedagogy are often linked when it comes to teaching evolution. Whether it is the reticence of K-12 teachers that their instruction may affect their students’ religious beliefs detrimentally or that they may become caught up in some administrative, media, parental, or school political turmoil or whether it is the apprehension of college students who perceive that their religious beliefs are being explicitly challenged, such fears can be reduced by understanding their roots and by honing pedagogy in ways that reduce perceived threats. This article describes why it is prudent to address these often secretly held apprehensions and how to help instructors feel free to employ their best pedagogical methods to teach evolution without lingering fear. Some suggestions are given for pre-college and college instructors interested in combining effective pedagogy with as little perceived threat as possible. Methods are offered that allow instructors to focus on underlying scientific misconceptions even if those misconceptions are ultimately facilitated by non-scientific sources, while giving creationist or creationist-leaning students a chance to learn the appropriate scientific conceptions without their religious beliefs being explicitly threatened in a science course.     

Biological Pedagogy as Concern for Semiotic Growth

Deweyan pedagogy seeks to promotes growth, characterized as an increased sensitivity, responsiveness, and ability to participate in an environment. Growth, Dewey says, is fostered by the development of habits that enable further habit formation. Unfortunately, humans have their own habitual ways of encountering other species, which often do not support growth. In this article, I briefly review some common conceptions of learning and the process of habit-formation to scope out the landscape of a more responsible and responsive approach to taking growth seriously. What emerges is a reflexive biosemiotics that has humans explicitly concerned with the in situ emergence of new signification in themselves and in other organisms. This requires we take a pedagogical stance in our attitudes and practices towards other species, which we can enrich with insights derived from re-interpreting traditional empirical studies. By freeing the habit-forming process from confining stereotype, a biological pedagogy can enable a more fluid and creative biosphere, unencumbered to explore unfolding possibilities in semiotic space.     

Guest Editor's Introduction : Bakhtin's Dialogic Pedagogy

This issue of Soviet Psychology opens with an extensive round-table discussion of the shortcomings of institutionalized psychology in light of the ongoing changes in Soviet society associated with Mikhail Gorbachev's policies of perestroika (restructuring) and glasnost (openness). The participants varied widely in their professional expertise, thus providing an unusually broad view of Soviet psychologists' public views about the problems facing their science.     

Teaching Elsewhere: Anthropological Pedagogy,Racism and Indifference in a Hong Kong Classroom

This essay is concerned with the political, historical and cultural contexts of teaching and learning in Hong Kong, focusing on my recent experiences of tertiary teaching there. Although an emphasis on rote learning driven by an exam oriented educational trajectory is now widely criticised, strong institutional and social forces still operate to produce a student body highly resistant to radicalising discourses. I argue that cultural indifference, chauvinism and racism pervade the classroom, posing particular challenges for anthropological pedagogy.     

Democratic Pedagogy and the Discourse of Containment

This article points to the application of a discourse of containment in pedagogical practice. Growing out of a containment culture that has its beginnings in Cold War domestic strategies, the discourse of containment limits democratic possibilities in our classrooms, producing and legitimating a culture that governs what can be said and who can speak. Drawing on the mythologized version of the Rosa Parks story and the current agenda of conservative cultural managers and news media to contain the story around September 11,1 analyze the stakes in the political struggle over the control of the production of meaning in our classrooms.     

浅议微生物学教学综合改革

探讨了当前微生物学教学在教材建设、效率效果、成绩评定、教改应用等方面综合改革的方法和方向。立体教材是教材发展方向。教学效率的提高需要根据知识点灵活选取方法。教学效果的提高需要注重贴近社会需求、加强实践能力培养、紧密联系生产实际。微生物学理论课程成绩可采用客观公正题小量大的闭卷模式,实验成绩可通过独立实验来考核。好的微生物学教改成果应推广应用。     

Transformative Education: Chronicling a Pedagogy for Social Change

This article chronicles the work of the Llano Grande Center for Research and Development, an educational nonprofit organization in South Texas, by following the narrative of one of its students and two of the authors, who are also founders of Llano Grande. Through the use of ethnography, visuals, and storytelling, they present an emerging theory of practice and a hybrid methodology that has contributed to the development of the work, the school, and the community. An activist agenda informed by practice and supported with theory is woven through the text in biographical form. The text also documents the cornerstones of the work: building strong relationships; work originating from self, place, and community; and engaging in meaningful work. When integrated into a seamless practice, this combination of guiding principles yields a certain power that youth and adults alike begin to negotiate within and between their peers, teachers, and community for change. This sense of self, efficacy, and power then informs much of their work as adults.  [Latino epistemology and education, activist ethnography, Llano Grande Center, storytelling, community as text, pedagogy of hope]     

针对性教学—提高药学微生物学教学质量

从药学微生物学的内涵出发,对本科教育在理论课、实验课上采用了针对专业的教学方法,希望能为药学专业的微生物教学提供一些参考资料。     

The Category of Age in the Psychology and Pedagogy of Development

Vygotsky's words, uttered about sixty years ago, may serve as a very special epigraph to the analysis that follows; they have not lost their meaning even today: "The problem of age is not only central to the whole of child psychology: it is the key to all questions of practice as well" [4. P. 260].

The key importance of the concept of age as a category in educational psychology has become obvious now, in light of the urgent need for a reorganization of education, a need to give it a developmental character. This category is just as important for a practice-oriented pedagogy, which can no longer be satisfied with simple study of individual phenomena in educational psychology; it must necessarily become a composite and, even more, a projective science, since it involves contriving complex, synthetic objects that bring together concrete studies, blueprints for educational systems, the programs and technology of continuous education throughout a person's entire life, and expert systems for evaluating and means for monitoring the effectiveness of such continuous education.     

Teaching the Day After: An Assessment of American University Pedagogy in the Wake of September 11, 2001

This article presents data drawn from a confidential, voluntary survey conducted the week after September 11, 2001, at a large, state-funded Midwestern university, asking university faculty to describe the ways they engaged with students in their classrooms in the wake of the events. Acknowledging the charges against academics by some who felt faculty had abused their responsibilities as teachers and public intellectuals, we recast the debate over the political nature of faculty classroom strategies by setting the questions raised by critics, and by faculty responses to the survey, in the context of the development of mass education in the United States.     

The Cultural Organizing of Youth Ethnographers: Formalizing a Praxis-Based Pedagogy

This article illustrates how elements of praxis within George Spindler's cultural therapy and Paul Willis's cultural production are useful precedents for a praxis-based pedagogy. I argue that combining the praxis elements within cultural therapy and cultural production engenders a third mode of ethnographic praxis that I call "cultural organizing." The article provides an example of cultural organizing among Latina/o high school students in Tucson, Arizona.  [cultural organizing, ethnography, Latina/o students, praxis, pedagogy]