“One message, all the time and in every way”: Spatial subjectivities and pedagogies of citizenship

El-Sherif, Lucy; Sinke, Mark

doi:10.1080/03626784.2017.1409590

Cited by 4 publications

(2 citation statements)

References 12 publications

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“…These different interpretations of multicultural education become a part of the dominant culture norms, thereby serving mainstream Canadian identity and citizenship notions (El-Sherif & Sinke, 2018;Waters & Leblanc, 2005). However, in the process of validating a cohesive national identity, educational systems create a dissonance or clash that threatens the relationship between teachers and their Muslim students and alienates those students from their surroundings (Amjad, 2018;Sahli et al, 2009).…”

Section: Multicultural Education and The Perpetuation Of Othernessmentioning

confidence: 99%

Supporting Muslim Students Through Culturally Relevant, Responsive, and Sustaining Pedagogies

Alameddine

2021

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In this article, I discuss a conceptual framework for supporting Muslim students using Culturally Relevant, Responsive, and Sustaining Pedagogies informed by a Collaborative Inquiry approach. The impact of 9/11 and its consequences on Muslim students’ temporal and social contexts calls for a critical stance that questions teachers’ assumptions regarding Muslim students. I examine Critical Pedagogy as the theoretical underpinnings for employing Culturally Relevant, Responsive, and Sustaining Pedagogies with the intent of underscoring the significance of incorporating these pedagogies to build upon teachers’ capacities in honouring the voices of their Muslim students and fostering spaces for these voices to speak up. I explore how teachers can engage in Culturally Relevant, Responsive, and Sustaining Pedagogies through Collaborative Inquiry to meet the needs of Muslim students in ways that acknowledges their narratives and support them in navigating their social and academic environments.

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Section: Multicultural Education and The Perpetuation Of Othernessmentioning

confidence: 99%

Supporting Muslim Students Through Culturally Relevant, Responsive, and Sustaining Pedagogies

Alameddine

2021

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“…Thinking about curriculum through nahaja and its many forms demonstrates how nimbly other languages foreground and make natural expansive understandings of curriculum, an approach I have always centered in my own work (El-Sherif, 2016El-Sherif & Sinke, 2018).…”

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Manhaj, or curriculum, broadly defined

El-Sherif¹

2021

Curriculum Inquiry

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I come from a language whose word for curriculum, manhaj, is used far more richly than is common in English. Lexically and etymologically, manhaj demonstrates to us an episteme from which the point of departure for curriculum is broadly defined. Almost all Arabic words have a triconsonantal root from which families of words are built according to set patterns, and for manhaj, that root is na-ha-ja, pronounced nahaja 1 (Al-Ma'any, n.d.-a; Ba'albaki, 1995 Ba'albaki, , p. 1193. A root like nahaja defines the heart of all nouns and verbs built on its forms and extensions, carrying connotative shades of meaning beyond the word and denotative shared uses of the basic meaning. The root nahaja ‫ﻥ‬ ‫ﻩ‬ ‫ﺝ‬ is a verb that means "to follow, pursue, take, enter upon; to proceed, act," "to clarify, make clear," as well as to become vivid, and "to pant, gasp, be out of breath" (Al-Ma'any, n.d.-a; Ba'albaki, 1995 Ba'albaki, , p. 1193. Its expression as the noun nahj ‫ﻥ‬ ‫ﻩ‬ ‫ﺝ‬ means "open way; plain road" and "method, procedure, way; and course, manner, approach" (Ba 'albaki, 1995, p. 1193). Common phrases that are based on the root nahaja in education and research include manhaju al-ta'al im or al-dirasa, the manhaj of learning or of study, which is used to refer to school curriculum (Ba'albaki, 1995(Ba'albaki, , p. 1130; 'ilmu al-manhaj, the knowledge of manhaj, which means "methodology" (Ba'albaki, 1995, p. 1130); as well as manhaju al-bah : th, which means "the methodology of research, research methods, research procedures" (Ba'albaki, 1995, p. 1130); or, colloquially in educational contexts, manhaj or minh aj (Al-Ma'any, n.d.-a). Nahaja is often used in conjunction with nahaja al-mas'alah, which means to make the issue clear (Al-Ma'any, n.d.-a), or when referring to a person who embodies considerable knowledge and ethics such that they are now an expert, role model, or manhaj h : aq (Hawramani, n.d.). It shows up every day as manhaj h : ayah, and in the Quran as minh aj, to mean a way of life (such as faith is a way of life, reading is a way of life, this is my way of life, etc.), in addition to many other uses.Thus, nahaja conveys not only to follow a path, similar to the Latin root currere, but also to clarify, to be intentional, to know, embody, and pursue; literally and linguistically nahaja involves a strenuous breathing that clings to an essential function of life. Using the root nahaja in any one of the forms links to its use in any of the other forms, pointing to how embodiment, intentionality, action, and attaining clarity are all interwoven. Its Arabic usage underscores how knowing and being are not easily categorized into separate realms, as they are in humanistic onto-epistemology, and how non-western worldviews have historically recognized curriculum as broadly defined.

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DisCrit solidarity as curriculum studies and transformative praxis

Annamma

Handy

2019

Curriculum Inquiry

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“One message, all the time and in every way”: Spatial subjectivities and pedagogies of citizenship

Cited by 4 publications

References 12 publications

Supporting Muslim Students Through Culturally Relevant, Responsive, and Sustaining Pedagogies

Supporting Muslim Students Through Culturally Relevant, Responsive, and Sustaining Pedagogies

Manhaj, or curriculum, broadly defined

DisCrit solidarity as curriculum studies and transformative praxis

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