1. Tension
1.1. “...to be alive is to be appropriately tensioned...”(Aoki, 2005a, p. 360).
1.1.1. Does tension make teachers better? And what amount of tension/curriculum as planned is acceptable?
1.1.1.1. Growth best occurs in discomfort. When teachers are held to high expectations and live In the tension of the in-between, (curriculum as planned and lived curriculum), we are asked to balance them both. Arguably, teachers know a lot better what their students need, where they shine, where they lack, and what will best support their growth.
1.2. “She knows that, as an institutionalized teacher, she is accountable for what and how she teaches, but she also knows that the ministry’s curriculum-as-plan assumes a fiction of sameness throughout the whole province, and that this fiction is possible only by wrestling out the unique” (Aoki, 2005b, p. 161).
1.2.1. How do we as teachers do our best to not "wrestle out the unique", but still meet the ministry's expectations?
1.2.1.1. Uniqueness brings new perspectives into our classrooms in which we can all grow from.
2. Compliance
2.1. “In most societies most of the time, this “curriculum” of initiation is not questioned; frequently it is enshrined in myths, rituals, and immemorial practices, which have absolute authority” (Egan, 2003, p. 9).
2.1.1. Why does tradition govern our actions, values, and beliefs both unconsciously and consciously?
2.1.1.1. Compliance is an act that is governed by the norms of societal values. Majority of institutions value this concept as a way to benefit the economic development of all areas. Traditional educational institutions see this as an opportunity to benefit the development of the citizen within youth. Individuals learn these traits in elementary in particular and it becomes a part of their identity throughout their academic and pathway in their career.
2.1.2. How do we view those non-compliant youth? Do we attach negative and positive traits alongside their personality?
2.2. “We divide time to create schedules that produce a degree of neatness and predictability for the use of school resources” (Eisner, 2002, p. 80).
2.2.1. Do we find comfort in schedules or has societal norms made us fear the unknown and unpredictability?
2.2.1.1. Schedules provide an economic benefit for society which is valued by institutions because of traditional ideology of schooling for youth. Schools have strengthened the idea of benefiting this practice and often associate not following this schedule as an opportunity for disciplinary actions. Ex. A certain number of lates for a scheduled class create opportunity for administration involvement.
3. Revisit and Deconstruct
3.1. “I argue that decolonization, on a broad scale and especially in educational contexts, can only occur when Aboriginal peoples and Canadians face each other, across these deeply learned divides, revisit and deconstruct their shared past, and engage critically with the realization that their present and future is similarly tied together” (Donald, 2012, p. 44).
3.1.1. What obstacles are currently in the way from critically engaging from happening? Why has this not happened already?
3.1.1.1. The institution itself has kept Indigenous people separate (think of forts), and to invite them in now would be beneficial, but just a start. As Donald suggests, it isn't enough to have an Indigenous person on the board, it is more about really looking at each other and deconstructing together, then working together on building a brighter future.
4. Economic Functionalism
4.1. “In light of these roots in economic functionalism, it should not be surprising that formal education today is still largely guided by curriculum mythologies predicted on the assumption that liberal market ideology is the key to human freedom and happiness. Schools became places to prepare young people for this world of work and the success of these preparations has been considered directly tied to the overall economic interests of the nation” (Donald, 2019, p. 4).
4.1.1. When will institutions benefit the whole child and not just to benefit the economic development of the present time?
4.1.1.1. Economic development is the forefront of all conversations in political institutions, as many believe that without that success for the economy it will impact us more than we think. Society has a Eurocentric ideology that revolves on the impact of money. The perspective of children needs to move towards looking at their academic development in a more holistic way that does not look at children as only an economic benefit.
4.2. "Curriculum is highly connected to the political standpoint and values of that era" (Donald, 2020)
4.2.1. Is curriculum becoming more political than ever to impress the public? Or is the political agenda a connection to perspectives connected to critical understanding of society?
4.2.1.1. Curriculum has many educational and public perspectives due to the values at the time of the political party in power. Values are defined by the strongest voice of that time era, and that does necessarily always enact positive progress or change.
4.2.2. “The first is articulated in challenges to the whiteness of the field, especially in terms of its institutional structures, conceptual genealogies and bibliographical narrowness (Tuck & Gaztambide-Fernadez, 2013)” (Snaza & Tarc, 2019, p. 2).
4.2.2.1. How is education Eurocentric, and how can we make education more inclusive for all students?
4.2.2.1.1. The narrowness described is a larger issue here. The fact that education In Canada/USA was built for white, able-bodied boys is still rampant in our educational system today, which keeps us in a narrow channel. To deconstruct this is the first step towards taking one small step at a time to build change.
5. Connections
5.1. All of these big ideas have unconsciously impacted us all as teachers in the classroom. Looking at the values of society, which is still traditionally Eurocentric, capitalist, and economic beneficial for institutions. This has been the system for years, and we both never truly understood the impacts that it has on classroom. Looking critically at relationships, connections, boundaries, stories, and metaphoric thinking has allowed us to realize how curriculum is more than a document that we teach. The green connection lines show the relation to one another. Each big idea builds on one another.
5.2. When considering the temporal relationships between curriculum and the space it holds, there are questions such as where is the place for me? What does this mean when considering mapping and boundaries? What is needed for this Is a different perspective on what time is?
6. Value/"Truth"
6.1. “It is possible to evolve learning and teaching models which build on shared ideas while honouring unique differences” (Cajete, 2017, p. 129).
6.1.1. What can our differences bring to the table? How can we honour the in our teaching practices? Who gets to place value or decide what Is "truth"?
6.1.1.1. From our readings and conversations this semester, we have been challenged with what truth is, and who gets to decide it. Cajete argues that there are ways that we can be unique, and not have to conform, and use those differences to build a stronger, better way of teaching.
7. Connection/Relationship
7.1. “The beginning of this personal mythic journey in the Indigenous educative process focuses on mythic images and meanings. For it is through this focus that one begins the process of living a mythically literate life—that is, to live life with conscious reference to more than day-to-day concerns, to live a life with greater understanding and appreciation for cultural/ancestral roots, to live a life of cultivated relationship with significant people, practices, institutions, and the world, based on guidance from inner and creative sources. The mythic image and its meanings at the personal and group level provide the visual language for the beginning of such a learning process” (Cajete, 2017, p. 112).
7.1.1. What do these rings mean for us as teachers, as human beings? What could these relationships with people, practices, institutions, and the world teach us if we look within?
7.1.1.1. You are not alone. Everything In the world around you makes up who you are, everything is connected. Each person has personal revelation and connection to the energy around them.
8. Place
8.1. “...place is in relation to the circumstance of that place” Chambers, 2008, p. 115).
8.1.1. Are the definitions of place also relational to the circumstances of place? Are biases and lenses developed because of place?
8.1.1.1. Many schools, divisions, geographical regions (towns and cities) all have many different values and worldviews. It is important that those areas work together to develop an understanding of their perspectives of education. It is also important that biases and lenses are challenged to better meet the needs of all individuals.
8.2. “Thus in a curriculum of place knowledge is both social and technical. The knowledge of social because it is learned through social relations of being education; it is technical because it requires enskillment” (Chambers, 2008, p. 120).
8.2.1. Is balance valued as much as we think it is when it comes to curriculum of place, knowledge, and the development of skills?
8.2.1.1. Discussions surrounding types of knowledge are highly connected to place. The environment a group of individuals are in is connected to the development of both social and technical knowledge.
9. Boundaries/Mapping
9.1. “Maps are about boundaries. Social boundaries are marked by linguistic boundaries. These boundaries become symbols or metaphors mapping responses. We are allowed to cross on the green light, but not the red” (Maracle, 2015, p. 70).
9.1.1. Do boundaries define the importance during that time period? Do certain boundaries and linguistics hold power in society?
9.1.1.1. Boundaries have become dehumanisitc throughout history. They have become a way to hold physical power over another group. Boundaries can be a way that holds others in or allow them to express who they are. Our educational institutions are mapped and boundary dominant. They enclose students to classrooms, buildings, and playgrounds because they are boundary dominated. Are they a way to protect or a way to enclose youth from their true definition?
9.2. “Myths present a way of mapping a particular geographical landscape. Relating the stories associated with a particular geographic place is a way to begin to develop a cognitive map of that place and of its concentric rings of inter-relationship” Cajete, 2017, p. 120).
9.2.1. Do myths and the truth develop an empathic understanding that develops the stories of a particular place? Whose geographical landscape are valued more?
9.2.1.1. When looking at the myths that are shared the most it becomes a difficult task to understanding what to choose to share. Past curriculum valued the myths that held power and often was associated with a colonial perspective. Current curriculum is moving towards sharing the stories of other geographical places to widen the deeper understanding for individuals.
10. Stories/Metaphoric Thinking
10.1. “Stories present deep insights into the affective dimension of human learning, socialization in community, and the role of story in the transfer of cultural knowledge and values” (Cajete, 2017, p. 114).
10.1.1. Are stories from previous generations the true developer in youth regarding their knowledge and values? Do they develop an individual more than what we believe to be academically beneficial?
10.1.1.1. Adults model for youth. This is where the development of values, personality, and beliefs are often created. Historically there has been the use of stories as a way to teach individuals on how to be a good person. Youth listen to past mistakes made by others and are able to determine how to act differently. In Eurocentric ideology, facts, laws, and information have been the teachers of this. However, as we come to realize that past stories have been taken away from past cultural groups, we now realize the benefits and the teachings that they provide for generations.
10.2. “...myths live or die through people” (Cajete, 2017, p.117)
10.2.1. What myths are valued? What myths are ones that are transferred throughout generations? Are these myths determined by the power that a group or individual has?
10.2.1.1. Decisions are made each day to pass on the myths that have been connected to ancestors and people that have made in an impact on others lives. Using metaphors to learn from all non-living and living things helps to make connections for individuals, which help to learn lessons for later generations.