Global Education Review (Mercy College, New York)
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Non-formal learning programs in Nigeria and their potential to close reading gaps for out-of-school children
Full text linkIn this study, we examine the association between attending a Non-Formal Learning Center (NLFC) in Sokoto and Bauchi states for at least nine months and reading outcomes for out-of-school children (OOSC) who are mainstreamed into formal schooling by grade 4 (P4). We use Hierarchical Linear Modeling with data from 1,116 pupil Early Grade Reading Assessments (EGRA) and pupil surveys collected by the NEI Plus program. Overall, NFLC-mainstreamed pupils read at the same low levels as their peers who have received formal schooling, despite having had disruptions to their education. Given this evidence, policymakers should consider maintaining the NFLCs to jumpstart OOSC into school
Celebrating 10 Years of the Global Education Review
Full text linkPreface to the 10th anniversary issue of the GE
Bildung to dannelse: A historical analysis of an educational concept in motion from Fichte’s “Addresses to the German Nation” to Grundtvig’s “Nordic Mythology,” 1808 – 1832
Full text linkThis conceptual research analyses the historical development of the German concept of Bildung to the Danish dannelse. The starting point is J.G. Fichte’s 1808 “Addresses to the German Nation,” in which Bildung is analyzed as a key concept. The paper illustrates the influence Fichte had on N.F.S. Grundtvig, the “father of modern Denmark,” with important adaptations based on English liberties and Nordic mythology. Grundtvig’s dannelse is then analyzed based on his 1832 “milestone” work, “Nordic Mythology.” The paper finds that Bildung and dannelse can be considered parallel concepts of similarity in their shared emphasis on the mother-tongue as a “living language,” and focus on social cohesion. However, Bildung and dannelse can also be characterized as concepts of difference, in that: 1) dannelse popularized Bildung, meaning that it was not just for the academic bourgeoisie, but the entire “folk”; 2) freedom of expression is fundamental to dannelse, in contrast to the stability of will and moral order in Bildung; 3) in dannelse, national unity is expanded to a wider circle of belonging, the whole of humankind; 4) Nordic mythology is a social cohesive in dannelse, to contrast Fichte’s more rational conception of Bildung. Written by a British author for an English-speaking readership, this research does not feign to be more than a prefatory glance at two rich and complex concepts. However, in shedding light on the historical development of Bildung to dannelse, it aspires to edge readers closer toward a shared conceptual understanding or, more aptly, to better understand misunderstandings
Ernst Papanek, Jewish Refugee Children during WWII, and the Transatlantic Dispute about “Children’s Homes”
Full text linkErnst Papanek (1900–1973) was an Austrian pedagogue who, between 1938 and 1940, was responsible for children’s homes in France he directed for the OSE (Œuvre de secours aux en-fants). In these children’s homes at Montmorency, close to Paris, Papanek tried to treat the traumatized children who had lost their homes, their parents, and those who struggled with their own identities that had been called into question by ideological propaganda and personal experiences alike. Papanek decided to give their souls a new home and not only intended to keep them physically alive but also to use a new form of therapy that was supposed to treat the children as a group.
In 1940, Papanek had to escape from France, via Spain and Portugal, to the United States, and he tried to rescue the children by bringing them across the Atlantic as well. However, when he advocated for the idea to continue their treatment as a group in a children’s home like the ones he had run in France, he met with resistance, as such approaches were uncommon in the United States, where social workers sought to separate the children and have them adopted into different foster families nationwide. This paper describes this transatlantic “struggle of ideas” when it comes to the role of group therapy for traumatized children and the positive impact of such children living collectively in homes
Destiny or Decision: Revealing the Change of the Concept of Ming命 and Its Pedagogical Implications
Full text linkIn Chinese philosophy, scholars have been discussing a long-standing and unresolved matter (Fan, 2019; Lupke, 2005; Wu, 2009), namely Ming命. Ming, often translated as life, fate, or command, was initially understood as orders and arrangements from heaven (Fan, 2019). However, since the Kongzi (Confucius) period, the focus of Ming命 has shifted to people themselves and how they should live their lives. Furthermore, Ming命 has been recognized by people as human life as well as the survival of one’s life journey. In the contemporary age, the concept of Ming命 has shifted again. It ensures that people, instead of the predetermined power of nature and its kind, have most of the ability to decide how to live their lives. The study of Ming命 has thus become one of the essential philosophical fields for Chinese and international thinkers, and academic researchers, to explore the question of heaven and human existence. In this paper, the analysis of four texts throughout Chinese history will serve as a simple reflective example of the difficulties of interpretation, revealing the evolving meaning of the concept and its pedagogical implications
Trying to Fit a Square Peg into a Round Hole: Being Indian American in the USA
Full text linkThe author shares her journey as an Indian American within the U.S. education system, weaving personal experiences using Krashen\u27s Affective Filter Hypothesis. From early linguistic challenges to transformative moments in higher education and as a secondary teacher, the author reflects on the impact of educational environments on identity and language development. Her narrative resonates with Krashen\u27s principles and emphasizes the importance of translanguaging and how raciolinguistic ideology impacted her early schooling years.
This narrative serves as a testament to the enduring interplay between emotions and learning, showcasing the universal significance of fostering supportive environments for language acquisition and personal growth within the realm of education. The author highlights the importance of inclusive education, culturally responsive pedagogy, and recognizing student identity within the classroom setting
Kant’s Lectures on Pedagogy on world tour
Full text linkImmanuel Kant is a leading thinker in philosophy, but in educational science, and consequently in the Philosophy of Education, he does not have any significant importance – one might think. For his 300th birthday in 2024, Kant’s collected works will appear in a new edition of the so-called academy edition – including his Lecture on Pedagogy from 1803. In this context, L. Koch and T. Mikhail, who are responsible for the publication of this work, give the first complete overview of all translations. It shows that Kant’s Lectures on Pedagogy have appeared in 18 different foreign languages with 50 first editions.
This is astonishing against the background that in the German-speaking area it is assumed that scholars who deal intensively with Kant’s pedagogy are a “lost bunch” (Fischer, 1998, 125) – especially because of Kant’s complicated language and trains of thought (cf. Guyer/Wood 2020).
Firstly, the article will show how far Kant’s Lectures on Pedagogy has spread worldwide since 1808, only 5 years after its publication in the original. Secondly, the article shows results of a qualitative content analysis of the paratexts (forewords by the editors). The comparative analysis of the framings of German and English editions reveals differences in lines of interpretations of the quality of the text and its relation to Kant’s ethics. It turns out that English-language editors evaluate the Lectures far more positively and link their status to Kant’s genius as a philosopher
Supporting Good Habits: The Rockefellers, the Sisters of Mercy, and Higher Education in New York State
Full text linkIn 1950, the Sisters of Mercy opened Mercy Junior College in Tarrytown, New York for younger members of their order. In 1961, with financial assistance from the Rockefeller family, they relaunched it as a private 4-year institution for women at a new complex in Dobbs Ferry. From 1911 onward, however, the Rockefellers had a complex relationship with the Sisters of Mercy, who then lived in Tarrytown next to the main Rockefeller estate of Kykuit. While the Rockefellers’ financial support of the Sisters toward the construction of a new complex in Dobbs Ferry is modest in comparison to the Rockefellers’ other philanthropic endeavors in the field of education, it represents the most significant support to New York higher education outside of Rockefeller University, which Rockefeller, Sr. founded in 1901 as an institute for medical research. This article consequently explores the complex relationship between the Rockefellers and the Sisters of Mercy to illuminate a neglected aspect of Rockefeller philanthropy in their home state of New York. As a result of the Rockefellers’ aid, Mercy College was able to thrive and evolve into a multi-campus, co-educational and secular institution. Today, as Mercy University, it offers nearly 100 undergraduate and graduate degree programs and its main campus in Westchester County still consists primarily of the buildings built with Rockefeller assistance
Pedagogies in Dissonance: The Transformation of Pedagogical Tact
Full text linkWhen Herbart in 1802 introduced the concept of Pedagogical Tact in his first lecture on pedagogy, he answered to a systematic problem that had also troubled his predecessor: It was within his theory of judgement that Immanuel Kant attempted to solve the problem of the relation of theory and practice, of theoretical and practical Vernunft. In reference to Kant’s notion of Logical Tact, Herbart proposed the Pedagogical Tact as a way to describe how, in pedagogy, theory and practice could be bound together.
Despite their brevity, those short remarks of Herbart became, and continue to be, a Classic theorem of pedagogical thinking, especially within Continental Pedagogy, while in the Anglophone world, Pedagogical Tact has found only sparse interest until recently.
Both the larger absence of interest, as well as the recent interest are, in themselves, rather remarkable as they represent trends that seem characteristic for the adaptation of especially German pedagogical theories in Anglophone contexts. Concentrating on Herbart’s tact, this chapter will explore the distortions that not only led to an obliviousness towards the fundamental concept of Pedagogical Tact, but also its distorted reception much later
Varieties of Bildsamkeit
Full text linkEvery theory of education endorses an image of a human being as someone who can be educated and is capable of self-education and self-cultivation. Since J.F. Herbart, educationalists have been sketching this image under the title Bildsamkeit, which has become a central element of the specific German way of speaking about educational reality. Herbart famously claimed that the Bildsamkeit of the one who is to be educated is the basic concept of scientific pedagogy. In the first half of 20th century, W. Flitner claimed that Bildsamkeit is one of the key concepts of a general theory of education. Bildsamkeit is even more difficult to translate than Bildung. Possible candidates could be educability, malleability, perfectibility, and plasticity. While the richness of this notion cannot be exhaustively translated into a single term, and while the meaning of a concept is, after all, in its use, this article aims to make explicit how this concept is used in different contexts. First, the philosophical anthropology behind this concept will be discussed. Second, the focus will be on the question of how Bildsamkeit is entwined in educational interaction. Finally, the connections between Bildsamkeit subjectivity and individuality will be thematized. These contemplations might give some provisional guidelines for future translations of this concept.
Bildsamkeit is even more difficult to translate than Bildung. Possible candidates would be such as educability, malleability, perfectibility and plasticity. While the richness of this notion cannot be exhaustively translated into a single term, and while the meaning of a concept is, after all, in its use, this article aims to make explicit how this concept is used in different contexts. First, the philosophical anthropology behind this concept will be discussed. Second, the focus will be on the question how Bildsamkeit is entwined in educational interaction. Finally, the connection between Bildsamkeit and subjectivity will be thematized. These contemplations might give some provisional guidelines for future translations of this concept.
Key words: Bildsamkeit, Bildung, anthropology, educatio