Interpretive Pedagogies for Higher Education – Jon Nixon

I attempt to iron out my thoughts creased with the intersections of various histories posed throughout; that I understand from the reading.  The orientation towards a public good would be for curriculum that is open and not just centred on the traditional subjects but widened for global diversity. Public education for the masses I took as ideas for education that was equal and for the public good to have equal rights and opportunities for all.

1. Are all views worthy of our efforts to understand them?
The role of university is to provide a space for developments of ideas and perspectives. The idea is not to problem solve but to find ways to understand different people who points.

Students that come to the University will be from various backgrounds and cultural differences traditions points of view and beliefs. Some of which may challenge our own concepts and judgements. We may not have to agree with their views but they can be respected.

Parents may teach their children principles of understanding. My role as a teacher  is that student are encouraged to try listening to each other. They come in the form of many styles of programs one that springs to mind is  restorative justice.

Bauman’s quote sits comfortably with this question and agenda for inclusive pedagagy to allow universities to also function as a place for understanding communication and respect for shared ideas.

‘…talk to people rather than fight them; to understand them rather than dismiss or annihilate them as mutants; to enhance one’s own tradition by drawing freely on experience from other pools, rather than shutting it off from the traffic of ideas.’ (p143)

The university to function as a platform for people to debate concepts and views and avoid possible conflicts. This makes me think about Immanuel Kant’s philosophy from my reading of Stephen Palmquist: Kant’s Ideal of the University as a model for World Peace. Palmquist describing Kant’s philosophy states: Kant’s philosophy is that its purpose is to create peace, not destroying opposition, recognising and preserving in its integrity, and working with the opposition to create a new ability.

It is worth our efforts to try and understand even if it doesn’t fit with our own beliefs and values. You might find some reasoning as to elements of human behaviour through philosophical or theological ideas. Even if that part of human behaviour because of one’s own personal fear.

2. To what extent should traditions be protected (from other/new ideas)?

This question is difficult to answer because it depends on the tradition and the purpose it serves. If it’s a case of holding on to the traditions for one’s own privilege and power to remain exclusive of others, then the protection of those traditions will often become resistant to other and new forms of ideas.

3. Is a technical or ‘useful’ education a second-rate education?

I wouldn’t consider the technical education a second-rate. Why is that because of the development of technology and its growth in the economy. Understand the sense that human shouldn’t completely rely on technology to take over our own thinking. In this particular sense I’m a traditionalist when teaching graphics to students I still insist that students draw and layout their designs rather than designing straight onto a computer. Does that make me a traditionalist? This makes me consider the prior question of traditions protected from other or new ideas. For example use of a graphics tablet can employ a new style or approach to drawing and planning design. Therefore, does that make it second-rate? In terms of second-rate why is a useful considered secondary education? The term useful is implicit of a form of bias represented by educational and economic status.

4. How can the technological and the cultural be merged? I.e. is it possible to teach for liberation and transformation, AND to prepare students for socially useful occupations?

I really like this question. The problem I have with it is it would take me too long to answer in one blog post. It also means I’m encouraged to do further reading seek a more defined answer.

Making reference to Nixon’s article such a transformation will require a new kind of public educator – for whom the public comprises citizens, not subjects; for whom education is concerned with empowerment, not control; and for whom public education transforms rather than reproduces.

For this to happen the traditions of privilege and power will have to be performed to allow for new kind of public educator, you’ve dispositions to meet the above agenda.

My inclusive practice unit in teaching and learning philosophies and engagement with Shades of Noir promotes ideas for teaching within the constructs of liberation and transformation. Therefore through creative practice and communication of liberation can be managed through technical endeavours.

The technological and the cultural are being merged through the use of digital media. Our use and interaction with technology is soon moving to pole position. The use of more interactive software and social media is becoming an evidential part of the effects of our culture on technology and the effect it has on us.

5. How do these ideas connect with the theory you have been encountering on your elective unit (if you are doing one)?

This ideas within a reading connects in many ways and different levels with our teaching and learning unit. Which  has led me to this book.

Postcolonial Resistance: Culture, Liberation and Transformation
David Jefferess

Here is an insight to the book reviewed by Sarah Travis is a graduate student at Knox College,

Postcolonial Resistance opens up a space within postcolonial thought to challenge dominant. constructions of resistance associated with both colonial discourse theory and materialist critics.  In articulating a politics of change, Jefferess convincingly argues that resistance must be more than a freedom from oppression and must seek to free both colonizer and colonized.

The last sentence has using the term freedom from oppression has sentiments of Paulo Freire’s  Pedagogy of the oppressed.

 

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