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• W210823713 abstract "Preliminary Comments on Education and Meaning As with all institutions and human practices the meaning of education depends on the context and perspective. Education to some (Ravitch, 1993; Hirsch, 1987; Herrnstein, 1973) is mis-education to others (Banks et al., 2001; Delpit, 1995; Woodson, 1993/1933; Valenzuela, 1999). Significance is bound by positionality, power, and ideology. However, from every perspective education is a cultural project. What passes between the society, the institutions of education, groups and individuals is cultural knowledge. The valuation applied to certain knowledge and not to others is cultural. As educators and students teach and learn they are involved in constructing culture. Bruner (1996) states, [is] the way of life and thought that we construct, negotiate, institutionalize, and finally end up calling 'reality' to ourselves (87). Culture is a constructed effort to bring order to the chaos of the natural world, including our lives as a part of that world. Vygotsky (1978) explains that ... man affects nature and creates through his changes in nature new natural conditions for his existence (60). We constantly bend, shape, and create environment and the meaning we derive from the experience. The comfort Bruner proposed might be seen as predictability and belonging. We are comforted by connections to each other because of the strength and control that belonging brings. To challenge uncertainty we construct patterns of beliefs and behaviors to control an uncontrollable reality, to make sense of and explain the turmoil of experience. Control and as the basis of culture entail ideologies of dominance, privilege, and subordination. Hence, culture is a dynamic, often ambiguous, yet reassuring, web of meaning and being taut with tensions of power, fear, agency, and imagination. It is no wonder that we cling so desperately to our cultures. Since public education is the social space we have organized for both the transmission and transformation of culture it too is trapped in this contentious weave of meaning-making. What looks like an effort to determine what will be the cultural knowledge of most worth in schools and society is essentially our primal search for control, comfort, and meaning. However, what may be worthy to some may not be worthy to others. What is control and for the dominant is subjugation for the ones controlled. Education is the transmission and transformation of culture. To minimize the cultural foundations in the discourse on education is among other things an act of cultural imperialism, a work of hegemony. This paper explores the dialectic of transmission and transformation of culture in public education and contextualizes those processes in the work of social justice. The Transmission and Transformation of Culture Although many equate educational transmission with patriarchic, middle-classed, and Anglocentric culture in public schools transmission is actually a very complicated and multifaceted project. The culture of the United States is an amalgam of many cultures, and cultural knowledge derived from various subordinate groups has been subsumed by the dominant culture and has lost its original identity. For example the democratic organization of the Iroquois and other early Native American tribes (Banks, 1991) influenced the development of early U. S. democratic forms. The struggles of African Americans for freedom and justice have transformed the society in innumerous ways. Since the 1960s the struggle for cultural inclusion in public education has itself become a means of cultural transmission, representing a process of a multicultural and democratic society. Transmission is not a simplistic process of dominance to subordination because experience and culture are infinitely complex. Transmission of the dominant culture is in fact the dissemination of cultural knowledge of diverse peoples. …" @default.
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• W210823713 date "2006-09-22" @default.
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• W210823713 title "Education: Transmission and transformation" @default.
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