Acta Paedagogica Vilnensia
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Romai pagrindinėje mokykloje: tarp selektyvios izoliacijos ir visiškos niveliacijos
Get PDF[full article and abstract in Lithuanian; abstract in English]
Constructing the research was tried to find out roma students’ perception of identity to school community and describe the successful experience in that context. It’s trying to consider who is the roma student at secondaryschool: the representative of ethic minority, the member of school community or another. His experience at schoool we should consider the problem or the success of achieved for a long period of time result? Which identity is formed within school community and how it influences behavior at school? Can we control this process and whether we have to do that? In order to find out how roma people percept their group, their identity, relationship with another-school culture and expression of this perception, research is based on ethnographic methodology, and students are observed in their daily learning and intercourse space-at school. Ethnographic research methodology has helped to reveal in which way the roma student is thinking (interview method) and how he is behaving himself (observation method) at secondary school.
Research revealed that roma students’, studying in the main classes of the school, formation as student’s identity is taking place applying three different behavior models: 1) Demonstrative refusal to adopt a school culture (although it is well percepted ) and it’s ignoring is inherent to the first model; 2) Full school culture’s adoption, assimilation and levelling is inherent to the second model; 3) Having no decision and partial adoption of school culture and standarts : in one situation accepting the school culture and in others deliberately ignoring it. All these behavior models can be considered successful. Those students, who choose the second model and absolute leveling, achieve higher academic results and school community adoption. However, this group of students is most likely to lose their roma identity, they found new identity-following the rules, obeying authority, literate roma. The only question is this still the identity of roma? Meanwhile, roma, who reject integration in advance continue to cherish their ethnic group’s traditions, their choice of assimilation rejection we have to respect also. The most complicated question arises considering about students attributed to the third behavior model or undecided: it’s not clear whether the education system has to try for their supposed „salvation“ or allow to make decisions themselves naturally rising from dialogue with society.
[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]
Straipsnyje pristatomas romų etninės grupės mokinių tapatumo mokyklos bendruomenei suvokimas ir raiška pagrindinės mokyklos kontekste. Svarstoma, kas yra tas romas mokinys pagrindinėje mokykloje? Ar tai, ką jis šiandien patiria mokykloje, turėtume manyti esant problema, ar per ilgą laiką pasiekto rezultato sėkme? Koks tapatumas formuojasi mokyklos bendruomenėje ir kokią įtaką daro elgesiui mokykloje? Ar galime šį procesą kontroliuoti ir ar turime tai daryti? Siekiant išsiaiškinti, kaip romai suvokia savo grupę, savo tapatumą, santykį su kita – mokyklos kultūra – ir to suvokimo raišką, pasitelktas etnografinis tyrimas. Mokiniai stebėti jų kasdienėje mokymosi ir bendravimo erdvėje – mokykloje
Nurodymai autoriams ir bibliografiniai duomenys
No full text[text in English and Lithuanian][tekstas anglų ir lietuvių kalbomis
Mokytojų pasidalytoji lyderystė ir tarpasmeninė komunikacinė kompetencija
Get PDFThis paper examines how the interpersonal communication competences of teachers can predict their shared leadership. The empirical research for this paper was undertaken with teachers working at lower and upper secondary schools in Lithuania. The conducted regression analysis revealed that interpersonal communication skills have a significant predictive power for the shared leadership behavior of teachers. Specifically, the study uncovered that the dimensions of interpersonal communication competence, such as clarity, credibility, and familiarity, have an important positive relationship with shared leadership. The results emphasize a need to focus on the development of teachers’ interpersonal communication, stimulating shared leadership in teacher communities. The theoretical and practical implications of teacher leadership and their communication are discussed in this paper.Šio straipsnio tikslas – atskleisti, kaip mokytojų turima tarpasmeninė komunikacinė kompetencija gali lemti jų pasidalytąją lyderystę. Empirinis tyrimas atliktas Lietuvos bendrojo ugdymo mokyklose. Tiesinė regresinė analizė atskleidė, kad mokytojų turima tarpasmeninė komunikacinė kompetencija turi teigiamą prognostinę galią mokytojų veikimui remiantis pasidalytąja lyderyste. Nustatyta, kad tarpasmeninės komunikacijos dimensijos, tokios kaip aiškumas ir patikimumas (tai gebėjimai: aiškiai perteikti informaciją; pasitikėti žmonėmis ir jų žiniomis; dalijimasis savo patirtimi; ir kt.) bei artimumas (tai gebėjimas gerai pažinti kolegas; domėjimasis kolegų veikla; įsitraukimas į neformalias veiklas kartu su kolegomis; ir kt.) yra pozityviai teigiamai susijusios su mokytojų pasidalytąja lyderyste. O tokios tarpasmeninės komunikacijos dimensijos kaip rišlumas, keitimasis informacija, asmeninė komunikacija, pasitikėjimas neturi teigiamos prognostinės galios mokytojų pasidalytajai lyderystei. Nors tyrimo imtis nereprezentatyvi (N=154) daryti išvadas Lietuvos mastu, tačiau atlikto tyrimo rezultatai išryškina tam tikras tendencijas, kurios priverčia kreipti dėmesį į mokytojų tarpasmeninės komunikacijos gebėjimų stiprinimą, kaip būtinybę, siekiant, kad mokytojų bendruomenėse vyrautų pasidalytoji lyderystė. Straipsnyje yra teikiamos tiek teorinės, tiek praktinės įžvalgos apie mokytojų pasidalytosios lyderystės ir ją lemiančios tarpasmeninės kompetencijos svarbą. 
Geros mokyklos koncepcijos įgyvendinimas Lietuvoje ar vice versa
Get PDFThe Good School concept was approved back in 2015, yet its implementation is rather problematic. It is not easy to tell exactly why that is the case, but some insights could be found by systematically observing the concept’s manner of proceeding (Lat. modus procedendi) and manner of living (Lat. modus vivendi). The insight method is a new and risky chance to take a look at the implementation of the Good School concept. Moreover, it is also an undoubtedly theoretically and practically significant opportunity for insight into the implementation of the theoretical model, which opens new opportunities for improvements related to said model’s realisation.The analysis of the implementation of the Good School concept within the context of the levels of educational reality has shown that the documents being passed at the societal level of this reality are getting mired at the systemic level, because the documents being prepared by the Ministry of Education, Science and Sport and its subordinate institutions lack harmony with the space of content of the Good School concept.A rift between modus procedendi and modus vivendi manifests – the manner of living cannot form due to the conceptual chaos within the documentation. This is also affected by the particular understanding employed by some people acting within the education system when it comes to Good School and learning outcomes. Thus, discussions are needed to address the understanding of the Good School concept.By analysing the implementation of the Good School concept within the context of the levels of educational reality and from the perspective of modus procedendi and modus vivendi, it can be concluded that:• from a legal standpoint, the modus operandi is purposeful at the societal level of the educational reality, and a significant rift is being observed at the systemic level, because the projects and legally significant documents being prepared by the Ministry of Education Science and Sport and its subordinate institutions often are dissonant with the Good School Concept. This, invariably, has an impact not only on the preparation of the documents, but also the monitoring of the implementation of the Good School concept. Thus, people working within the education system have to not only comprehend the Good School concept, but also be able to follow it while preparing any documentation;• the Good School concept is known at the institutional, interpersonal, and intrapersonal levels of educational reality, aspects of it being in action are being noted, as demonstrated by responses from students, teachers, parents, and school leaders. However, this has essentially no connection to the school’s community – modus vivendi has not yet become a part of ‘self’ for the school or the people that operate within it. Thus, purposeful action is needed in the direction of the implementation of the Good School concept, particularly, emphasizing key aspects of the Good School mission: basing school activity on humanistic values, the significance of successful learning by the pupil, the aspects of their improvement and discoveries, and the significance of community agreements with regards to the school’s activities.Geros mokyklos koncepcijos įgyvendinimas yra problemiškas. Jos įgyvendinimo analizė ugdymo realybės lygmenų kontekste rodo, kad societariniu ugdymo realybės lygmeniu priimami dokumentai jau pradeda strigti sisteminiu ugdymo realybės lygmeniu, nes Švietimo, mokslo ir sporto ministerijos ir jai pavaldžių institucijų rengiami dokumentai stokoja dermės su Geros mokyklos koncepcijos turinine erdve.Atsiranda modus procedendi ir modus vivendi įtrūkis – gyvenimo būdas negali formuotis dėl konceptualios dokumentų sumaišties. Tam turi įtakos ir švietime veikiančių žmonių geros mokyklos ir ugdymo rezultatų savita samprata, todėl reikalingos diskusijos, skirtos Geros mokyklos koncepcijai suprasti
Kaip kalba apibrėžia mokymąsi: vaizdas klasėje
No full text[full article, abstract in English; abstract in Lithuanian]
“Learning” is defined and constructed in classrooms as teachers and students interact through the use of language. As such, “learning” is situated language practices. Theories of socially- constructed uses of language and interactions provide foundation for this work. Through a microethnographic discourse analysis, the findings show a teacher and students constructing shared cultural models of “learning,” holding each other accountable to particular academic and pedagogical practices as well as uses of academic language. The teacher employed linguistic strategies to make visible and engage students in the academic language and “thinking” practices that counted as “learning.”[straipsnis ir santrauka anglų kalba, santrauka lietuvių kalba]
Mokymasis apibrėžiamas ir konstruojamas klasėse, mokytojų ir mokinių sąveikos vartojant kalbą metu. Todėl mokymasis yra situacinės kalbos praktikos. Šio darbo pagrindas – socialiai konstruojamos kalbos vartosenos ir sąveikos teorijos. Mūsų mikroetnografinio diskurso analizės radiniai atskleidė, kad mokytoja ir mokiniai konstruoja bendrus kultūrinius mokymosi modelius ir tikisi abipusės atsakomybės dėl akademinės ir pedagoginės praktikos bei mokslinės kalbos vartosenos. Mokytojos taikomos kalbinės strategijos išryškina ir įtraukia mokinius į akademinės kalbos ir mąstymo praktikas, kurios prilygsta mokymuisi
Apie mokytojų homunkulą, įsikūrusį mūsų mąstyme
Get PDF[full article and abstract in Lithuanian; abstract in English]
There is a clear notion in society of what is a “real teacher”; there are many discourses describing in detail the kind of a teacher that is considered good, how one should look and behave, and what is good “teaching.” This knowledge did not come from a deep psychological recognition of the teachers or their personal traits; it is simply a constructed set of traits and behaviors that need to be mastered by a person striving to become a teacher. A teacher must match a teacher’s homunculus. This is a newly introduced notion in education sociology, constructed on the basis of the notion of a sociological homunculus, proposed by the sociologist Zenonas Norkus (1996). The teacher’s homunculus is described as a historically and virtuously formed sociological construct that universally describes the concept of a teacher rooted in the society – a standard of a sort, the meeting of which legitimizes a teacher’s work. The teacher’s homunculus rises as a common image that includes all teachers and combines their various practices; it blossoms in the mundane speech and is used as the standard of evaluation of the teachers’ work: “all teachers are the same,” “you know a teacher when you see one” etc. It also finds its way to the consciousness of the teachers themselves, like a screenplay of their professional work and behavior, like a role that has a historical tradition prescribed to them by society.
How the image of a teacher – this homunculus – Is created in the consciousness of other social agents, how it pierces through to the teachers’ concepts of themselves – all of this was very widely analyzed by the representatives of the “new education sociology.” The authors discussed in this article – P. Bourdieu, P. Brown, P. Trowler and A. Luke – found the positions of agents from other fields toward teachers. The insights and reasoning of the sociologists revealed that other social agents see the teachers only as an executant of certain functions, a “marionette” – a homunculus without a will.
The construct of the teacher’s homunculus is also characteristic to the participants of educational field and to the teachers themselves. As the abovementioned sociologists discovered, the teacher’s image – one’s look, behavior, views, lifestyle – are conservative and deeply rooted into the consciousness of various social agents. A person ready to become a teacher has to gain not only the credentials giving the right to teach but a place of work and the look that will represent him or her. It is, first and foremost, the acknowledgement of others of you as a teacher (Alsup, 2008). The features of a teacher’s look, behavior and style are heavily shaped by the popular culture. Pre-school children already have a clear vision of how their teachers will look and behave. Research shows that this expectation motivates teachers to construct a corresponding image (Weber, Mitchell, 2003). Speech is one of the distinctive features of a teacher. Yet speech is not the content being said; it is a means by which relations are created and fulfilled (Bernstein, 1996). The teacher’s homunculus is also perceived as full of discipline – one always abides by the rules and seeks that everyone else does the same (Foucault, 1998).
It is revealed in this study that a teacher’s image and the functions prescribed to a teacher – the notion of a teacher’s homunculus – impact the teachers’ concepts of themselves, their positions in the field of education and the behavior and views toward teachers shared by other agents of society. Z. Norkus (1996) has said that a homunculus is described based on the expectations of a society; one’s image becomes a part of an identity and constructs the role that one plays. Empirical research was carried out to analyze how all this appears in practice. This article presents the results of qualitative study carried out using the role-construction method. The research was carried out during 2017–2018; 21 informants, 16 teachers who used to or still are teaching in schools around Lithuania, and 5 principals took part in this research. Almost all participants admitted that “outside” forces have the most impact on the teachers’ concepts of themselves and their professional work. Research shows that a teacher feels as if unable to avoid being put under control, because the teacher is an easily recognizable homunculus and always feels the demand to be prepared for control and assessment by other agents in the environment.
Most participants of the research noted that various social formations produce quite a negative image of the teacher. The teacher’s homunculus, developed by these formations, is very limited, tired and an unreliable executor.
Speaking of the homunculus created by the social agents of the school field, it is obvious that it is constructed based on the traditional notion of a teacher. The school’s administration, the parents, the pupils, the universities and institutes of higher education that prepare the teachers and the teachers themselves – they all impact the construction of the teacher’s homunculus in the school field. The teachers seem to be sure that they can be teachers only when they meet the standards of the homunculus. These “standards” are brought to them by the authorities – the school’s administration or the principal, for example. The informants that took part in this study believe that a large segment of principals, parents and pupils do not respect the teachers, doubt their professionalism and competency to do their jobs properly; they limit the work opportunities of the teachers. The distrust in teachers presents itself as control.
The teachers who participated in this study usually do not agree with the homunculus that is constructed by the outside environment or the school field’s agents. They – the teachers – see the teacher as a character full of many positive qualities. The study showed what kind of homunculus is characteristic to the concept of the self shared by the informants. The informants, describing themselves as teachers, enumerated various traits and abilities that, in their opinion, create what is characteristic of the teachers’ image. They also listed the necessary requirements for teachers’ looks and behavior.
The informants revealed that they have differing relationships with the teacher’s homunculus. A homunculus hides within one’s consciousness. These roles become inherent, and the breaking away or the failure to perform them well enough evoke frustration, reproaches or sanctions by the society, by means of which that same society attempts to get rid of the “bad actor.”
In conclusion, we can state that the teacher’s homunculus is widely spread in Lithuania; it has not only taken over our consciousness, but it also the dictates professional behavior of the teachers, the attitudes of others toward teachers and the evaluation of that behavior. The focus on the homunculus does not let us understand that the teachers’ positions and dispositions are created by structures as well as agents, both from the outside and the inside.[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]
Straipsnis skirtas mokytojo vaizdiniui, įsisavintam paties mokytojo, ir vaizdiniui, paplitusiam bendrabūvyje – pačių mokytojų požiūriu – bei šio vaizdinio įtakai mokytojo profesinei veiklai nagrinėti. Straipsnyje mokytojo vaizdinys suvokiamas ne kaip psichologinis, bet kaip sociologinis konstruktas, besiformuojantis dėl egzogeninių veiksnių. Manytina, kad egzistuoja aiškus žinojimas, kas yra ,,tikras mokytojas“, paplitę diskursai, detalizuojantys, koks turįs būti geras mokytojas, kaip jis turi elgtis, atrodyti, bei kas yra geras ,,mokytojavimas“. Analizuojama sociologo Z. Norkaus pasiūlyta sąvoka ,,sociologinis homunkulas“ ir pagal ją konstruojama nauja – mokytojo homunkulo – sąvoka. Ji pasitelkiama mokytojo suvokiniui, paplitusiam tiek pačių mokytojų savivokoje, tiek apskritai bendrabūvyje, įvardyti. Pasitelkiant naujajai švietimo sociologijai priskiriamus mokslininkų darbus, aiškinamasi, kokios priežastys formuoja mokytojų homunkulą ir kaip tai atsiliepia profesinei veiklai. Remiantis 2017–2018 m. atliktu empiriniu tyrimu (jame dalyvavo 16 mokytojų ir 5 mokyklų direktoriai) nagrinėjama, koks yra mokytojo Lietuvoje homunkulas, kaip jis konstruoja patį mokytoją kaip patyrimą bei kitų socialinių agentų lūkesčius ir reikalavimus mokytojui. Straipsnis baigiamas išvada, kad mokytojo homunkulas labai veikia mokytojų savivoką ir turi įtakos mokytojų laikysenai kitų socialinių agentų atžvilgiu bei pastarųjų laikysenai mokytojų atžvilgiu ir jų profesinei veiklai vertinti
Leninas kaip vaikas. Vizualinė propaganda ir pedagogika
Get PDFMy study aims to reveal the connections between visual propaganda and pedagogy during the Hungarian state-socialism by analyzing different variations of a single picture of Vladimir Lenin. The ideological indoctrination played an important role in the socialization of children, even teachers; thus, the communist power tried to create a new ceremonial-ritual order and a socialist identity. The following analyzed images (photos and paintings) show different functions and meanings; by reframing and transforming photographs and contexts, we can demonstrate how the viewers could have been manipulated. The starting photo comes from my studies (based upon the corpus of Hungarian pedagogical journals) published in 1970, showing a seemingly unconventional representation: Lenin as a child. Tyrimo tikslas – atskleisti vizualinės propagandos ir pedagogikos ryšį socializmo laikotarpiu Vengrijoje, analizuojant įvairius vienos Lenino nuotraukos pateikimo variantus. Idėjų indoktrinacija buvo labai svarbi to meto vaikų ir netgi mokytojų socializacijos procese, todėl komunistų valdžia bandė sukurti naujų ceremonijų ir ritualų tvarką bei socialistinę tapatybę. Straipsnyje analizuojami vaizdai (nuotraukos ir paveikslai) atskleidžia jų skirtingas funkcijas, reikšmes. Parodoma, kaip, keičiant ir transformuojant nuotraukas bei kontekstus, galėjo būti manipuliuojama tais, kam jie buvo skirti. Pirmoji nuotrauka, paimta iš mano tyrimų (juose buvo analizuojamas praėjusio šimtmečio aštunto dešimtmečio Vengrijos pedagogikos žurnalų turinys), rodo netradicinį Lenino kaip vaiko atvaizdą
