My first assignment depicted curriculum as a mechanism of privilege and power, whereby “…Curricular legislation determined who benefited and who was excluded from educational discourse…an attempt to assimilate and destroy First Nations, Metis and Inuit cultures; one that forced a curriculum of European values including colonial languages and religions, and subsequently harmed the cultural identity of Indigenous Peoples…” This interpretation of curriculum was influenced by Blade’s (1997) article “Procedures of power in a curriculum discourse: conversations from home.”
Drawing from philosophers Foucault and Cherryholmes, Blade posits that “[curricular] discourse exists through rules that define what is excluded and what is valued,” (pp. 130-131) and that these rules are historically defined by people in positions of power. When I viewed curriculum as a discourse that becomes a defined set of policy or rules, I was able to see not only what is left out of our teachings, but also who is excluded from this process that determines what and how our students learn.
However, after further exploring curricular development and theory, I think my previous metaphor is limited in that it does not account for future iterations of curriculum as discourse, document, or development. My first metaphor, although accurate in its portrayal of curriculum being rooted in Eurocentric value systems, does not account for two important ideas:
- Curriculum as evolving
- The possibility of a decolonized curriculum that would dismantle current power and privilege structures.
To me, curriculum represents transformative reflection, as it is ever-changing and adapting to our current socio-political ideals. Although it may seem limiting as a document, or a set of guidelines to follow, curricular theory has the capacity to create more open ways of thinking and doing in education. As our discourse evolves, and new thinking emerges and challenges current perspectives, we can amend curricular documents to better reflect our current curricular development. I explore these ideas through the example of the British Columbia government’s recent (2014) decision to revise the entire K-12 curricula.
BC’s older model of curriculum was structured in a manner that placed high importance on content, prescribed learning outcomes, and the evaluation of these objectives. This curricular rationale is based on Tyler’s (1950) structuralist curriculum development model, which, although critiqued by many poststructuralist scholars, remains reflected in westernized school curriculum (Tilley & Taylor, 2013). This “curriculum-as-plan” (Aoki,1991, 2005) can be seen as an idealist and generalized perspective of the realities of the daily classroom experience. Aoki further comments on the “ tensionality that emerges, in part, from indwelling in a zone between two curriculum worlds: the worlds of curriculum-as-plan and curriculum-as-lived-experiences” (1991, 2004, p.159). When the curricular document leaves out the “lived” experiences, Educators are left to reconcile the tensions between these two worlds; as meeting the needs of our learners may or may not align with curricular content on any given day.
In their re-envisioning of the curriculum, the government of British Columbia seems to reflect upon the values of lived curriculum. Gone are the long lists of prescribed learning outcomes, and in their place, big ideas, curricular competencies, and content suggestions. The student experience is at the core of the curriculum, and the educator is more freely able to use their judgement and autonomy to plan for individual student needs. Furthermore, as part of Canada’s reconciliation efforts with Indigenous (First Nations, Metis, and Inuit) peoples, the curriculum has embedded content that attempts to highlight Indigenous culture in BC, and the rest of Canada. Although implemented with the best of intentions, this content exemplifies the tensions that exist between “curriculum-as-plan and curriculum as lived” (Aoki, 1991, 2004).
Scholars such as Donald (2009) investigate the racial tensions in the educational system, which impact what is included in curriculum, and why certain topics are excluded or avoided. Donald suggests that many settler educators believe they are not equipped to teach about cultures that are different from their own ancestry, essentially “retreat[ing] behind the comforting shelter of real or passive ignorance” (p.32). This ‘cultural disqualification’ argument exists due to the colonial narrative that has shaped our perception of history, and has led to Indigenous knowledge being viewed as “outside” the realms of westernized systems. This perception enables educators to resist engagement with Indigenous forms of knowledge, as this pedagogy is “unknowable to insiders, and incommensurate with any formal public education endeavours” (Donald, p. 36).
As a way to mitigate this problematic tension, Donald suggests the practice of “ethical relationality” (p.38) which fosters new understandings by dismantling the belief that culture should be assimilated, and instead places value on the similarities and differences between cultures. Further, this conceptualization involves Indigenous teachers and scholars “reeducating” the public in order to place importance and value on Indigenous knowledge systems. Donald stresses the importance of “respectful engagement, beginning with building relationships outside of one’s own identifiable group,” as the re-framing of Indigenousness “is the first step toward decolonization” (p.39). A decolonized curriculum has the potential to disrupt and dismantle the curricular system, and would yet again, reflect what we value, and what is important, in education.
References
Aoki, T.T. (2004). Teaching as In-dwelling Between Two Curriculum Worlds. In Irwin, R. & Pinar, W. (Eds,) Curriculum in a new key:The collected works of Ted T. Aoki (pp.159-167). Routledge. https://doi-org.ezproxy.library.uvic.ca/10.4324/9781410611390
Blades, D. (1997). Procedures of power in a curriculum discourse: Conversations from home. JCT, 11(4), 125-155.
Donald, D. (2009). The curricular problem of Indigenousness: colonial frontier logics, teacher resistances, and the acknowledgement of ethical space. In Nahachewsky, J., & Johnston, I. (Eds.), Beyond ‘presentism’: Re-imagining the historical, personal, and social places of curriculum (pp. 23-41). Sense Publishers.
Pinar, W. (2008). Curriculum theory since 1950: crisis, reconceptualization, internationalization. In Connelly, F.M, He, M.F. & Phillion, J. (Eds.), The SAGE handbook of curriculum and instruction (pp. 491-513). SAGE Publications, Inc.. https://doi.org/10.4135/9781412976572
Tyler, R.W (2013). Basic principles of curriculum and instruction. In Tilley, S., & Taylor, L. Understanding curriculum as lived: Teaching for social justice and equity goals, Race Ethnicity and Education, 16:3, 406-429. https://doi.org/10.1080/13613324.2011.645565
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