Teacher identity is defined in its relations, on the one hand, to curriculum and, on the other, to students: to be identified as a teacher is to be taken by the latter as a bearer of the former. In this essay I consider some variations on theorising teacher identity within these relational terms. Beginning with the educational task of cultivating student subjects within the often impersonal aims of curriculum, I reject a correspondingly personalised production of teacher identity that would humanise education through the teacher's personality. Turning instead to the idea of a teaching role defined by institutional authority, I look at two perspectives from which the teacher's identity can be theorised as a matter of performing that role. Jane Gallop's performative definition of teaching highlights the teacher as a pre‐existing role but is fundamentally concerned with the teacher's self‐understanding, this fails, however the relational requirements of teaching. Ultimately, bringing performativity into the context of the transferential relation between teacher and student provided by Plato's Symposium, I argue that student desire produces teacher identity in response to the teacher's performed relation to truth.

Abstract. The progressive language of growth and development that informs our shared ideal of the educated subject also informs the curricular structure of schooling, in which new learning builds upon established knowledge and students'

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The first piece of educational legislation in the American colonies divides neatly into two parts: a local school funding policy that is familiar as the basis of current public school funding in the United States; and a preamble that identifies Satan as the enemy of the community and the justification for common schools. In this article, the author explores the relationship between a public enemy and public schools in the United States, demonstrating the continued influence of the Old Deluder Satan Act even as the relationship it proposes between access to schools and educational salvation has unraveled. While the Puritans based their distributive model of schooling on the formative power of the divine, the formative task of contemporary schooling remains dimly defined. In order to address the formative function of schooling, the author turns to Robbie McClintock's concept of 'formative justice' as a possible supplement to discussions of distribution.It being one chiefe proiect of y e ould deluder, Satan, to keep men from the knowledge of y e Scriptures, as in form r times keeping y m in an unknowne tongue, so in these latt r times by perswading from y e use of tongues, y t so at least y e true sense and meaning of y e originall might be clouded by false glosses of saint seeming deceivers; y t learning may not be buried in y e grave of o r fath rs in y e church and commonwealth, the Lord assisting o r endeavo r s a.