Thesis (Ph.D.)--Ohio University, March, 2009. / Release of full electronic text on OhioLINK has been delayed until March 30, 2014 Includes bibliographical references (leaves 353-363)

Thesis (Ph.D.)--Ohio University, March, 2009. / Title from PDF t.p. Release of full electronic text on OhioLINK has been delayed until March 30, 2014 Includes bibliographical references (leaves 353-363)

The purpose of this study is to find what sound practices are available for the promotion of democratic living in the secondary school, and to determine how these practices can be applied to a program of action.

President Hugo Chavez was first elected President of Venezuela in 1998 on an anti-neoliberal platform that promised “power to the people” via processes of state-grassroots collaboration. The current process of social change is framed within a wider discourse and policy that aims to build “Socialism for the 21st Century” through the development of new forms of political, social and economic engagement based on new conceptualisations and practices of democratic participation. Central to this process are the Communal Councils and Social Missions; initiated by the government not only to provide essential services, but also to help educate and encourage marginalised individuals and communities to organise and mobilise for change. Supporters argue that the “Bolivarian Revolution” is promoting social inclusion, protagonist participation and the redistribution of power. On the other hand many critics see Chavez’s reforms to date as an outmoded, top-down model of social change or as a classical populist project that serves to consolidate authoritarian social structures. Based on extensive fieldwork in Caracas from January 2009 to April 2010, I look beyond the rhetoric to uncover whether or not the ongoing processes of social change have contributed to new forms of political awareness and popular agency and whether or not there has been a transformation of power relations and structures. In doing so I contribute to theoretical debates into how radical change can be achieved in the 21st century, through a focus on grassroots movements, education and their changing relationship with the state.

Many of the problems in dominant Western education and philosophy can be connected to various dualisms, in particular reason/emotion, reason/imagination, reason/experience, mind/body, subject/object, individual/community, abstract/concrete, theory/practice and male/female dualisms. These pairs are considered opposites, with the attributes on the left supposedly superior to their dualistic partners on the right. While those attributes on the left, such as mind and reason, are traditionally associated with knowledge, autonomy, citizenship and learning, the attributes on the right, such as emotion and experience, are traditionally thought to be opposed to knowledge, autonomy, citizenship and learning. Drawing on the philosophies of John Dewey and various feminist philosophers, I will argue that the attributes that make up each of these dualistic pairs are not opposed but are actually interdependent and interconnected. For example, I will argue that all thinking and learning involves reason, experience, emotion and imagination interacting with one and other. Neither of these attributes or functions is complete or fully functional without the others. Since mainstream Western pedagogies incorporate such dualisms they are unable to fully facilitate the thinking skills, attributes, dispositions and understandings necessary for autonomy, democratic citizenship and leading a meaningful life. It will be shown that Philosophy for Children (P4C) has the potential to overcome many of the problems with mainstream education, including many gender equity problems, because it is based on Dewey???s philosophical ideals, which reconstruct many of these dualisms. An analysis of the ideals of truth, meaning, community, self, autonomy, democracy, thinking, emotion and imagination assumed by P4C will show how it reconstructs various dualisms and overcomes many problems with traditional schooling. However, it will also be shown that P4C fails to reconstruct the undesirable theory/practice dualism because it doesn???t require students to test and apply their ideas in the real world. This is even though many P4C theorists, such as Matthew Lipman, accept Dewey???s claim that all thinking and learning involve such practicality. Thus, I will reconstruct the P4C pedagogy by integrating it with a Deweyian type of service learning that I call social reconstruction learning. Social reconstruction learning involves students engaging in P4C style communities of inquiry with members of their community in order to reconstruct real social problems. Such a Practical P4C pedagogy can better facilitate reflective thinking, autonomy, active citizenship and meaningfulness.

Many of the problems in dominant Western education and philosophy can be connected to various dualisms, in particular reason/emotion, reason/imagination, reason/experience, mind/body, subject/object, individual/community, abstract/concrete, theory/practice and male/female dualisms. These pairs are considered opposites, with the attributes on the left supposedly superior to their dualistic partners on the right. While those attributes on the left, such as mind and reason, are traditionally associated with knowledge, autonomy, citizenship and learning, the attributes on the right, such as emotion and experience, are traditionally thought to be opposed to knowledge, autonomy, citizenship and learning. Drawing on the philosophies of John Dewey and various feminist philosophers, I will argue that the attributes that make up each of these dualistic pairs are not opposed but are actually interdependent and interconnected. For example, I will argue that all thinking and learning involves reason, experience, emotion and imagination interacting with one and other. Neither of these attributes or functions is complete or fully functional without the others. Since mainstream Western pedagogies incorporate such dualisms they are unable to fully facilitate the thinking skills, attributes, dispositions and understandings necessary for autonomy, democratic citizenship and leading a meaningful life. It will be shown that Philosophy for Children (P4C) has the potential to overcome many of the problems with mainstream education, including many gender equity problems, because it is based on Dewey???s philosophical ideals, which reconstruct many of these dualisms. An analysis of the ideals of truth, meaning, community, self, autonomy, democracy, thinking, emotion and imagination assumed by P4C will show how it reconstructs various dualisms and overcomes many problems with traditional schooling. However, it will also be shown that P4C fails to reconstruct the undesirable theory/practice dualism because it doesn???t require students to test and apply their ideas in the real world. This is even though many P4C theorists, such as Matthew Lipman, accept Dewey???s claim that all thinking and learning involve such practicality. Thus, I will reconstruct the P4C pedagogy by integrating it with a Deweyian type of service learning that I call social reconstruction learning. Social reconstruction learning involves students engaging in P4C style communities of inquiry with members of their community in order to reconstruct real social problems. Such a Practical P4C pedagogy can better facilitate reflective thinking, autonomy, active citizenship and meaningfulness.

The term, ‘civic deficit’, has been used to describe a situation in which a significant proportion of Australian citizens display low levels of knowledge and understanding of, and low levels of engagement with, Australian political and constitutional arrangements. This civic deficit has attracted increased attention by governments, policy makers, and the broad educational community within Australia in recent years. The Report of the Civics Expert Group (1994) identified school education as a major site in which to address this deficit, and the past decade has seen increased emphasis on civics and citizenship education in Australian schools. The thesis critically examines the role of civics and citizenship within Australia secondary schools. It does this, not purely from an educational perspective, but from within the broader context of the contemporary Australian political system. This thesis regards citizenship as inherently a political concept, and develops the notion of democratic citizenship as the most significant element of this. It is argued that democratic citizens are more than merely knowledgeable about their nation’s democratic traditions, government institutions and constitutional arrangements. While these elements of civics and citizenship education have a role, democratic citizens are genuine members of their political community. It is argues that they are inquisitive participants in that community.

Thesis (MEd)--University of Melbourne, Melbourne Graduate School of Education, 2009. / Typescript. Includes bibliographical references (p. 123-141)

‘Education as democracy’ is based upon a belief that children have the right to equity in their educational experiences. To honour this right, those who implement this educational philosophy use democratic values and practices to democratise the process and content of education. Although advocates cite a number of benefits for both individual children and the school community, there is a lack of empirical research on this topic, especially in the field of early childhood education. / This qualitative study contributes to filling this gap by examining four Australian kindergarten teachers’ beliefs, knowledge, practices, influences, and challenges about implementing this philosophy in their classrooms. Data were collected using semi-structured interviews, direct classroom observations, and document analysis. The participants were considered one cohort, and across-case analysis and triangulation of the three data sources uncovered common themes and patterns in the data. Findings suggest that there are both similarities and variations among the participants’ beliefs, knowledge, and practices, as well as among the influences and challenges they have experienced. Identified similarities include the participants’ levels of motivation, categories of teacher practice, types of influencing factors, and the presence of challenges. Conversely, the participants showed variation regarding their beliefs and knowledge, the use of some specific classroom practices, and selected influences and challenges. / This study makes a significant contribution to the current knowledge base due to its clarification of how this democratic educational philosophy can be practically implemented in early childhood classrooms, and its implications for early childhood practice and policy. Regarding the initial training of early childhood teachers, the findings suggest that professional benefits may occur if training programs explicitly introduced this philosophy to trainees. Additionally, the findings imply that early childhood policies that enhance supporting conditions and lessen challenges experienced by teachers implementing ‘education as democracy’ can have positive benefits for all teachers.

Thesis (Ph. D. (Learning Support, Guidance and Counselling) -- University of Pretoria, 2008. / Includes bibliographical references.