“…Similar models have followed, including funds of knowledge, defined as the historically accumulated and culturally developed bodies of knowledge and skills essential for households or individual functioning and well-being (Moll et al 1992).…”
Section: Sociocultural Reproduction and Transformation Perspectives Imentioning
confidence: 99%
“…She found that they adopted many of the practices of effective African American teachers, including being "warm demanders" who held high expectations for academic achievement and became second mothers or "othermothers' to the children in their classrooms. In a similar project focused on Latino(a) children, Moll et al (1992) referred to funds of knowledge as "the historically accumulated and culturally developed bodies of knowledge and skills essential for household or individual functioning and well-being" (p. 133).…”
Section: Cosmopolitanism As An Educational Conceptmentioning
This chapter presents non-affirmative theory of education as the foundation for a new research program in education, allowing us to bridge educational leadership, curriculum studies and Didaktik. We demonstrate the strengths of this framework by analyzing literature from educational leadership and curriculum theory/didaktik. In contrast to both socialization-oriented explanations locating curriculum and leadership within existing society, and transformation-oriented models viewing education as revolutionary or super-ordinate to society, non-affirmative theory explains the relation between education and politics, economy and culture, respectively, as non-hierarchical. Here critical deliberation and discursive practices mediate between politics, culture, economy and education, driven by individual agency in historically developed cultural and societal institutions. While transformative and socialization models typically result in instrumental notions of leadership and teaching, non-affirmative education theory, previously developed within German and Nordic education, instead views leadership and teaching as relational and hermeneutic, drawing on ontological core concepts of modern education: recognition; summoning to self-activity and Bildsamkeit. Understanding educational leadership, school development and teaching then requires a comparative multi-level approach informed by discursive institutionalism and organization theory, in addition to theorizing leadership and teaching as cultural-historical and critical-hermeneutic activity. Globalisation and contemporary challenges to deliberative democracy also call for rethinking modern nationstate based theorizing of education in a cosmopolitan light. Non-affirmative education theory allows us to understand and promote recognition based democratic citizenship (political, economical and cultural) that respects cultural, ethical
“…Similar models have followed, including funds of knowledge, defined as the historically accumulated and culturally developed bodies of knowledge and skills essential for households or individual functioning and well-being (Moll et al 1992).…”
Section: Sociocultural Reproduction and Transformation Perspectives Imentioning
confidence: 99%
“…She found that they adopted many of the practices of effective African American teachers, including being "warm demanders" who held high expectations for academic achievement and became second mothers or "othermothers' to the children in their classrooms. In a similar project focused on Latino(a) children, Moll et al (1992) referred to funds of knowledge as "the historically accumulated and culturally developed bodies of knowledge and skills essential for household or individual functioning and well-being" (p. 133).…”
Section: Cosmopolitanism As An Educational Conceptmentioning
This chapter presents non-affirmative theory of education as the foundation for a new research program in education, allowing us to bridge educational leadership, curriculum studies and Didaktik. We demonstrate the strengths of this framework by analyzing literature from educational leadership and curriculum theory/didaktik. In contrast to both socialization-oriented explanations locating curriculum and leadership within existing society, and transformation-oriented models viewing education as revolutionary or super-ordinate to society, non-affirmative theory explains the relation between education and politics, economy and culture, respectively, as non-hierarchical. Here critical deliberation and discursive practices mediate between politics, culture, economy and education, driven by individual agency in historically developed cultural and societal institutions. While transformative and socialization models typically result in instrumental notions of leadership and teaching, non-affirmative education theory, previously developed within German and Nordic education, instead views leadership and teaching as relational and hermeneutic, drawing on ontological core concepts of modern education: recognition; summoning to self-activity and Bildsamkeit. Understanding educational leadership, school development and teaching then requires a comparative multi-level approach informed by discursive institutionalism and organization theory, in addition to theorizing leadership and teaching as cultural-historical and critical-hermeneutic activity. Globalisation and contemporary challenges to deliberative democracy also call for rethinking modern nationstate based theorizing of education in a cosmopolitan light. Non-affirmative education theory allows us to understand and promote recognition based democratic citizenship (political, economical and cultural) that respects cultural, ethical
“…Funds of knowledge, or the knowledge, skills, and resources present in homes, have been utilized to incorporate students' and families' experiences into the classroom (Moll, Amanti, Neff, & Gonzalez, 1992). Although the conceptual model of funds of knowledge has a rich presence in the K-12 literature, there are limited examples of the use of a funds of knowledge approach within higher education, outreach programs, or any setting beyond a K-12 classroom.…”
“…Todas las personas disponemos de "inteligencia cultural". La investigación en ciencias sociales (COLE; SCRIBNER, 1974;ROGOFF, 1990ROGOFF, , 2003MOLL 1992MOLL , 2004) ha demostrado ya que la inteligencia es un rasgo humano que aparece en todas las culturas, en todos los lugares del mundo, en cualquier momento histórico. No hay personas sin inteligencia.…”
Section: La Metodología De Investigación Comunicativa Es La Respuestaunclassified
RESÚMEN:Este artículo analiza la metodología de investigación comunicativa para la transformación social de la educación de personas adultas. A partir de sus elementos clave: inclusión de las voces de las personas participantes, ruptura del desnivel metodológico y reconocimiento de la inteligencia cultural. Esta metodología ha sido la base con la que investigaciones del más alto rango científico europeo han logrado un destacado impacto científico, político y social al generar actuaciones de educación de personas adultas con las cuales los colectivos vulnerables superan la exclusión social y promueven su prevención.Palavras-clave: Metodología comunicativa. Educación de personas adultas. Impacto. Colectivos vulnerables.
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