Bewildering Education

Snaza, Nathan

doi:10.1080/15505170.2013.783889

Cited by 81 publications

(41 citation statements)

References 11 publications

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“…MacCormack frames this attention shift as "the unmaking of man, subjectivity, humanism, anthropocentrism, and cogito" [19] (p. 15). Snaza frames it as a critical analysis of texts that force us to grapple with "how the very idea of 'the human' has led us to misrecognize ourselves and our relations to the world" [25] (p. 50). Sanbonmatsu [44] frames it with the question, what kind of being are we who construct society in this way, on the basis of total denigration and violence toward animal life?…”

Section: Standing With and Staying Away From The Animal In Esdmentioning

confidence: 99%

“…The way education theory and practice explicitly or implicitly acknowledge the problem of animals in education, thus, has consequences for the life conditions of both animals and humans in and beyond institutionalized settings of teaching and learning, as well as for fraught society/nature demarcations at large. As we shall see, this problem complex is made visible in particular ways in contested spaces of ESD.Recognizing the wide range of scholarly and scholar-activist work on animals in education (e.g., [11,[13][14][15][16][17][18][19][20][21][22][23][24][25][26][27]), the present paper provides a critical response to two particular co-authored contributions to the nascent area of animals in ESD research: Bruckner and Kowasch's article "Moralizing meat consumption: Bringing food and feeling into education for sustainable development" [28], and Lindgren and Öhman's article "A posthuman approach to human-animal relationships: advocating critical pluralism" [29]. I consider these two articles as particularly interesting contributions to the debate of animals in education for several reasons.…”

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confidence: 99%

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The Contested Space of Animals in Education: A Response to the “Animal Turn” in Education for Sustainable Development

Pedersen

2019

Education Sciences

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The so-called "animal turn", having been on the agenda for around 15 years in the humanities and social sciences, is gaining force also in the educational sciences, typically with an orientation toward posthumanist ontologies. One particular space where educational "more-than-human" relations are debated is the field of education for sustainable development (ESD). This paper responds to two recent contributions to this debate, both positioned within ESD frameworks. The purpose of this response is two-fold: First, to give a critical account of the knowledge claims of the two articles, their overlaps and divergences, as well as their implications for pedagogical practice and their potential consequences for the position of animals in education and in society at large. The meaning and usefulness of analytic tools such as "critical pluralism" and "immanent critique" in relation to animals in education is discussed, as well as whose realities are represented in ESD, revealing contested spaces of teaching and learning manifested through an "enlightened distance" to anthropocentrism in-between compliance and change. The second purpose is to sketch a foundation of reflective practice for critical animal pedagogies, offering a critical theory-based form of resistance against recent posthumanist configurations of the "animal question" in education and beyond.Educ. Sci. 2019, 9, 211 2 of 11 development (for instance, improving their reading skills) [8]. Animals are furthermore used in some outdoor education practices, and in study visits to zoos (where their captivity is often normalized and rarely rendered problematic; see [10].) The animal industries also heavily target schools through materials such as films, books, farm visits with free food samples, products in the school cafeteria, advertising, vending machines, sponsorships, and even through offering complete pedagogical plans tailored to fit with the school curriculum and fulfil learning objectives [11][12][13]. Although educational institutions are not the only societal actors contributing to organizing and forming human-animal relationships, the education system occupies a particular space as norm-(re)producer and legitimizer of certain knowledge forms, social orders, and practices, where animals figure in asymmetrical power arrangements [10]. The way education theory and practice explicitly or implicitly acknowledge the problem of animals in education, thus, has consequences for the life conditions of both animals and humans in and beyond institutionalized settings of teaching and learning, as well as for fraught society/nature demarcations at large. As we shall see, this problem complex is made visible in particular ways in contested spaces of ESD.Recognizing the wide range of scholarly and scholar-activist work on animals in education (e.g., [11,[13][14][15][16][17][18][19][20][21][22][23][24][25][26][27]), the present paper provides a critical response to two particular co-authored contributions to the nascent area of animals in ESD research: Bruckner and Kowa...

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Section: Standing With and Staying Away From The Animal In Esdmentioning

confidence: 99%

mentioning

confidence: 99%

The Contested Space of Animals in Education: A Response to the “Animal Turn” in Education for Sustainable Development

Pedersen

2019

Education Sciences

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“…Similar to the Freirean principle of humanization, one that has been interestingly critiqued for its unrelenting anthropocentrism (Brock, 2011;Snaza, 2013)-Freire did begin to theorize the non-human subject in the later years of his life-critical pedagogical theory, ecological politics, eco-humanism, and ecopedagogies (Kahn, 2010) understand schools as sites for ideological struggle and spaces where students and teachers politically organize against the hegemonic forms of power that sustain environmental degradation through structural and systemic inequality.…”

Section: Teachingmentioning

confidence: 99%

“…She returns us to natality as a way to remember a world before the lifematter binary defined our adulthood and we decry the fact that teachers are required to reduce the adventurous joy of an unexamined seven-year old life into definable targets, evidence-based readings, and factual truths. Moreover, the ways this standard limits "community" to the human cannot go without critical engagement, for new materialist thought requires us to conceptualize "community" beyond the anthropocentric (Bennett, 2010;Snaza, 2013).…”

Section: The Standardsmentioning

confidence: 99%

The Fragility of Ecological Pedagogy: Elementary Social Studies Standards and Possibilities of New Materialism

Sonu

Snaza

2015

Journal of Curriculum and Pedagogy

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The greatest challenge facing the field of environmentalism includes ontological questions over the human subject and its desensitization from landscapes of experience. In this article the authors draw from field experiences in New York City elementary schools (such as observations of teachers, NYS Scope and Sequence Standards for Social Studies, and the Common Core State Standards) to demonstrate how curricular engagements with nature and the environment are persistently caught within humanist traditions that place agency and action as sovereign to humanness. It uses new materialist ontologies to suggest how hybrid relations among humans, nonhumans, and matter can be read by way of interactions among assemblages and entanglements that are alive, vibrant, and powerful. While much of environmentalism is bound to political action with nature as passive backdrops, the authors suggest that individual and everyday responses to ecological devastation may better reside in our capacity to act creatively, even horizontally, within political ecologies that disrupt theories of vertical domination and conquest. Admit that humans have crawled or secreted themselves into every corner of the environment; admit that the environment is actually inside human bodies and minds, and then proceed politically, technologically, scientifically, in everyday life. (Bennett, 2010, p. 116).

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“…The work of education then becomes focused on how 'matters of concern' (Latour 2004) 'arise from the work of specific practices and assemblages of the human and non-human' (Edwards 2010, 9). As Snaza (2013) has expressed it, 'Recent posthumanist scholarship reveals that the human is not simply a being that is, but a social construction formed and defined in relation to various nonhuman Others ' (38).…”

mentioning

confidence: 99%