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In the 1970's and 1980's, students, even incoming first-year students, were considered moral arbiters at universities: they sat on the most sensitive committees (regulations, by the way, that I doubt anyone bothered to change formally to reflect the new infantilization of students); they destroyed most of the in loco parentis functions of the university; they freed women from paternalistic special protections, and, to put it in its mildest terms, they lectured a faculty intimidated by them, and, above all, an administration intimidated by them, on what it was to be human, to be progressive, and to be useful to society. Generally unopposed by administrations uncertain of their own moral and actual authority, students swept away the specific restraints placed upon their voluntary behaviors and made the in loco parentis role of universities seem like some embarrassing vestige of the 19th century. Rather than arguing for their political beliefs in voluntary, open, unprivileged forums, "teach-ins" and lectures such as those held on the Vietnam War then, the heirs of the sixties, now in power, have institutionalized their views in the in loco parentis role of universities, and they have made their ideological analysis of American society, gender, and oppression the official secular religion of academic life. Most undergraduates, in this view, enter universities inadequately aware of the effects of American "racism, sexism and heterosexism" on their psyches, their behavior, and the society and its "victims" around them, a set of phenomena that those morally superior and no doubt deeply insightful adults who report to various Deans or Vice-Provosts for Student Life must define and explain to them. The phenomenon known by Marxists as "false consciousness" (what could workers know, compared to intellectuals and ideologues, about what workers objectively should want?), and the Leninists used the concept to justify the dictatorship of the Bolshevik party - since the workers, of course, inconveniently did not agree with the Bolsheviks about their real interests - over a working class that was deemed not only a victim of capitalism but of its own false consciousness. As the doctrine now is taught to "facilitators" for variously named programs of "diversity and multicultural education" at hundreds of colleges and universities (for the generation of the Sixties certainly learned how to network), "false consciousness" is labelled "internalized oppression" - most easily identified by the tendency to reject the Administration's view of reality - and "internalized oppression" is judged to be a particularly insidious means and product of American oppression. While countless courses in the official curriculum undertake to enlighten students about the unjust ways of their society and the official, politically orthodox views they ought to hold, this is not enough. Source: https://ebookschoice.com/universities-as-communities-of-young-scholars-and-inquirers/
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February 28, 2010 7 Major Misperceptions About the Liberal Arts By Sanford J. Ungar Hard economic times inevitably bring scrutiny of all accepted ideals and institutions, and this time around liberal-arts education has been especially hard hit. Something that has long been held up as a uniquely sensible and effective approach to learning has come under the critical gaze of policy makers and the news media, not to mention budget-conscious families. But the critique, unfortunately, seems to be fueled by reliance on common misperceptions. Here are a few of those misperceptions, from my vantage point as a liberal-arts college president, and my reactions to them: Misperception No. 1: A liberal-arts degree is a luxury that most families can no longer afford. "Career education" is what we now must focus on. Many families are indeed struggling, in the depths of the recession, to pay for their children's college education. Yet one could argue that the traditional, well-rounded preparation that the liberal arts offer is a better investment than ever—that the future demands of citizenship will require not narrow technical or job-focused training, but rather a subtle understanding of the complex influences that shape the world we live in. No one could be against equipping oneself for a career. But the "career education" bandwagon seems to suggest that shortcuts are available to students that lead directly to high-paying jobs—leaving out "frills" like learning how to write and speak well, how to understand the nuances of literary texts and scientific concepts, how to collaborate with others on research. Many states and localities have officials or task forces in charge of "work-force development," implying that business and industry will communicate their needs and educational institutions will dutifully turn out students who can head straight to the factory floor or the office cubicle to fulfill them. But history is filled with examples of failed social experiments that treated people as work units rather than individuals capable of inspiration and ingenuity. It is far wiser for students to prepare for change—and the multiple careers they are likely to have—than to search for a single job track that might one day become a dead end. I recently heard Geoffrey Garin, president of Hart Research Associates, suggest that the responsibility of higher education today is to prepare people "for jobs that do not yet exist." It may be that studying the liberal arts is actually the best form of career education. Misperception No. 2: College graduates are finding it harder to get good jobs with liberal-arts degrees. Who wants to hire somebody with an irrelevant major like philosophy or French? Yes, recent graduates have had difficulty in the job market, but the recession has not differentiated among major fields of study in its impact. A 2009 survey for the Association of American Colleges and Universities actually found that more than three-quarters of our n ...
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CHAPTER 2 TEXTUAL AUTHORITY, CULTURE, AND THE POLITICS OF LITERACY Since t he second term of the Reagan administration, t he debate on edu cation has taken a n ew turn. Now, as before, the tone is principally set by ~he _right, but i~s position has been radi cally altered. Th e importance of linking educational reform to the needs of bi g business has contin ued to influe nce the d ebate, while demands t hat schools provide the ski lls necessary for domestic production and expanding capital abroad h ave slowly given way to an overriding emphasis on school s as sites of cultural production. The emphasis on cultural production can be seen in current attempts to address the issue of cu ltural literacy, in t he de velopment o f national cu rri culum boards, and in reform initiatives bent on providing student s with the language, know ledge, and values necessary to preserve the essential traditions of Western civilization. 1 The right's position on cultu ral production in the schools arises from a consensus that t he problems faced by the United States can no longer be red u ced to those of educat ing students in the skills they will need to occupy jobs in more advanced and middle-range occupatio nal levels in su ch areas as computer p rogramming, financial analysis, and elec tronic machine repair. 2 Instead, the emphasis must be switched to the current cultural crisis, which can be traced to the b roader id eological tenets of the progressive education movement t hat dominated the cur ricu lum after t he Second World War. These include the pernic ious doc trine of cultu ral relativism, according to which canonical tex ts of 1hc Western intellectual tradition may not lw lwld superior to olhN'>; 1lw .l·I THE POLITICS OF LITERACY D 25 notion that student experience should qualify as a viable form of knowledge; and the idea that ethnic, racial, gender, and other rela tions play a significant role in accounting for the development and in fluence of mainstream intellectual culture. On this account , the 1960s proved disastro us to the p reservation of the inherited virtues of West ern culture. Relativism systematically downgraded the valu e of key lit erary and philosophical traditions, giving equal weight to th e dominant knowledge of the "Great Books" and to an emergent potpourri of "de graded" cultu ral attitudes. Allegedly, the last twenty years have w it nessed t he virtual loss of t hose revered traditions that constitute the core of t he Western heritage. The unfortunate legacy that has emerged has resu lted in a generation of cultural illiterates. In this view, not only the American economy but civilization itsel f is at risk. Allan Bloom (1987) and E. D. Hirsch (1987) represent different ver sions of the latest and most popular conservative thru st fo r educational rt•form. Each, in his own way, represents a fronta l attack aimed at pro viding a programmatic language with which to defend sch ...
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Chapter 4 Afrocentricity and Education Carter G. Woodson wrote in the book, The Mis-education of the Negro, that Africans in the United States were being mis-educated by the promotion of Europe as if it were the only source of human knowledge.[1] Indeed, Woodson’s classic reveals the fundamental problems pertaining to the education of the African person in the Americas. As Woodson contends, African people have been educated away from their own culture and traditions and attached to the fringes of European culture; thus dislocated from themselves, Woodson asserts that African Americans often valorize European culture to the detriment of their own heritage.[2] Although Woodson does not advocate rejection of citizenship or nationality, he believed that assuming Africans hold the same position as European Americans vis-a-vis the realities of the United States, Brazil, or Colombia would lead to the psychological and cultural death of the African people. Furthermore, if education is ever to be substantive and meaningful within the context of society, it must first address the African’s historical experiences. I will examine the nature and scope of this approach, establish its necessity, and suggest ways to develop and disseminate it throughout all levels of education. Two propositions stand in the background of the theoretical and philosophical issues I will present. These ideas represent the core presuppositions on which I have based most of my work in the field of education, and they suggest the direction of my own thinking about what education is capable of doing to and for an already politically and economically marginalized population: (1) Education is fundamentally a social phenomenon whose ultimate purpose is to socialize the learner; to send a child to school is to prepare that child to become part of a social group. (2) Schools are reflective of the societies that develop them (i.e., a white supremacist-dominated society will develop a white supremacist educational system, a communist society will develop a communist educational system, etc.). One of the ways the Afrocentrists have designed for situating problems in education, with applications to other sectors of the society, is critical location. The definition of critical location is the site where the researcher locates a researchable problem within a matrix of political, social, and economic fields in order to determine the extent to which the problem is being affected by internal and external forces. For example, the problem of effectiveness of culture in schools can be adequately located, that is, situated for a critical location project. In education, centricity refers to a perspective that involves locating students within the context of their own cultural references so that they can relate socially and psychologically to other cultural perspectives. Centricity is a concept that can be applied to any culture. The centrist paradigm is supported by research showing that the most.
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
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Chapter 4 Afrocentricity and Education Carter G. Woodson wrote in the book, The Mis-education of the Negro, that Africans in the United States were being mis-educated by the promotion of Europe as if it were the only source of human knowledge.[1] Indeed, Woodson’s classic reveals the fundamental problems pertaining to the education of the African person in the Americas. As Woodson contends, African people have been educated away from their own culture and traditions and attached to the fringes of European culture; thus dislocated from themselves, Woodson asserts that African Americans often valorize European culture to the detriment of their own heritage.[2] Although Woodson does not advocate rejection of citizenship or nationality, he believed that assuming Africans hold the same position as European Americans vis-a-vis the realities of the United States, Brazil, or Colombia would lead to the psychological and cultural death of the African people. Furthermore, if education is ever to be substantive and meaningful within the context of society, it must first address the African’s historical experiences. I will examine the nature and scope of this approach, establish its necessity, and suggest ways to develop and disseminate it throughout all levels of education. Two propositions stand in the background of the theoretical and philosophical issues I will present. These ideas represent the core presuppositions on which I have based most of my work in the field of education, and they suggest the direction of my own thinking about what education is capable of doing to and for an already politically and economically marginalized population: (1) Education is fundamentally a social phenomenon whose ultimate purpose is to socialize the learner; to send a child to school is to prepare that child to become part of a social group. (2) Schools are reflective of the societies that develop them (i.e., a white supremacist-dominated society will develop a white supremacist educational system, a communist society will develop a communist educational system, etc.). One of the ways the Afrocentrists have designed for situating problems in education, with applications to other sectors of the society, is critical location. The definition of critical location is the site where the researcher locates a researchable problem within a matrix of political, social, and economic fields in order to determine the extent to which the problem is being affected by internal and external forces. For example, the problem of effectiveness of culture in schools can be adequately located, that is, situated for a critical location project. In education, centricity refers to a perspective that involves locating students within the context of their own cultural references so that they can relate socially and psychologically to other cultural perspectives. Centricity is a concept that can be applied to any culture. The centrist paradigm is supported by research showing that the most ...
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
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Similar to Anti intellectualism 2
In the 1970's and 1980's, students, even incoming first-year students, were considered moral arbiters at universities: they sat on the most sensitive committees (regulations, by the way, that I doubt anyone bothered to change formally to reflect the new infantilization of students); they destroyed most of the in loco parentis functions of the university; they freed women from paternalistic special protections, and, to put it in its mildest terms, they lectured a faculty intimidated by them, and, above all, an administration intimidated by them, on what it was to be human, to be progressive, and to be useful to society. Generally unopposed by administrations uncertain of their own moral and actual authority, students swept away the specific restraints placed upon their voluntary behaviors and made the in loco parentis role of universities seem like some embarrassing vestige of the 19th century. Rather than arguing for their political beliefs in voluntary, open, unprivileged forums, "teach-ins" and lectures such as those held on the Vietnam War then, the heirs of the sixties, now in power, have institutionalized their views in the in loco parentis role of universities, and they have made their ideological analysis of American society, gender, and oppression the official secular religion of academic life. Most undergraduates, in this view, enter universities inadequately aware of the effects of American "racism, sexism and heterosexism" on their psyches, their behavior, and the society and its "victims" around them, a set of phenomena that those morally superior and no doubt deeply insightful adults who report to various Deans or Vice-Provosts for Student Life must define and explain to them. The phenomenon known by Marxists as "false consciousness" (what could workers know, compared to intellectuals and ideologues, about what workers objectively should want?), and the Leninists used the concept to justify the dictatorship of the Bolshevik party - since the workers, of course, inconveniently did not agree with the Bolsheviks about their real interests - over a working class that was deemed not only a victim of capitalism but of its own false consciousness. As the doctrine now is taught to "facilitators" for variously named programs of "diversity and multicultural education" at hundreds of colleges and universities (for the generation of the Sixties certainly learned how to network), "false consciousness" is labelled "internalized oppression" - most easily identified by the tendency to reject the Administration's view of reality - and "internalized oppression" is judged to be a particularly insidious means and product of American oppression. While countless courses in the official curriculum undertake to enlighten students about the unjust ways of their society and the official, politically orthodox views they ought to hold, this is not enough. Source: https://ebookschoice.com/universities-as-communities-of-young-scholars-and-inquirers/
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February 28, 2010 7 Major Misperceptions About the Liberal Arts By Sanford J. Ungar Hard economic times inevitably bring scrutiny of all accepted ideals and institutions, and this time around liberal-arts education has been especially hard hit. Something that has long been held up as a uniquely sensible and effective approach to learning has come under the critical gaze of policy makers and the news media, not to mention budget-conscious families. But the critique, unfortunately, seems to be fueled by reliance on common misperceptions. Here are a few of those misperceptions, from my vantage point as a liberal-arts college president, and my reactions to them: Misperception No. 1: A liberal-arts degree is a luxury that most families can no longer afford. "Career education" is what we now must focus on. Many families are indeed struggling, in the depths of the recession, to pay for their children's college education. Yet one could argue that the traditional, well-rounded preparation that the liberal arts offer is a better investment than ever—that the future demands of citizenship will require not narrow technical or job-focused training, but rather a subtle understanding of the complex influences that shape the world we live in. No one could be against equipping oneself for a career. But the "career education" bandwagon seems to suggest that shortcuts are available to students that lead directly to high-paying jobs—leaving out "frills" like learning how to write and speak well, how to understand the nuances of literary texts and scientific concepts, how to collaborate with others on research. Many states and localities have officials or task forces in charge of "work-force development," implying that business and industry will communicate their needs and educational institutions will dutifully turn out students who can head straight to the factory floor or the office cubicle to fulfill them. But history is filled with examples of failed social experiments that treated people as work units rather than individuals capable of inspiration and ingenuity. It is far wiser for students to prepare for change—and the multiple careers they are likely to have—than to search for a single job track that might one day become a dead end. I recently heard Geoffrey Garin, president of Hart Research Associates, suggest that the responsibility of higher education today is to prepare people "for jobs that do not yet exist." It may be that studying the liberal arts is actually the best form of career education. Misperception No. 2: College graduates are finding it harder to get good jobs with liberal-arts degrees. Who wants to hire somebody with an irrelevant major like philosophy or French? Yes, recent graduates have had difficulty in the job market, but the recession has not differentiated among major fields of study in its impact. A 2009 survey for the Association of American Colleges and Universities actually found that more than three-quarters of our n ...
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CHAPTER 2 TEXTUAL AUTHORITY, CULTURE, AND THE POLITICS OF LITERACY Since t he second term of the Reagan administration, t he debate on edu cation has taken a n ew turn. Now, as before, the tone is principally set by ~he _right, but i~s position has been radi cally altered. Th e importance of linking educational reform to the needs of bi g business has contin ued to influe nce the d ebate, while demands t hat schools provide the ski lls necessary for domestic production and expanding capital abroad h ave slowly given way to an overriding emphasis on school s as sites of cultural production. The emphasis on cultural production can be seen in current attempts to address the issue of cu ltural literacy, in t he de velopment o f national cu rri culum boards, and in reform initiatives bent on providing student s with the language, know ledge, and values necessary to preserve the essential traditions of Western civilization. 1 The right's position on cultu ral production in the schools arises from a consensus that t he problems faced by the United States can no longer be red u ced to those of educat ing students in the skills they will need to occupy jobs in more advanced and middle-range occupatio nal levels in su ch areas as computer p rogramming, financial analysis, and elec tronic machine repair. 2 Instead, the emphasis must be switched to the current cultural crisis, which can be traced to the b roader id eological tenets of the progressive education movement t hat dominated the cur ricu lum after t he Second World War. These include the pernic ious doc trine of cultu ral relativism, according to which canonical tex ts of 1hc Western intellectual tradition may not lw lwld superior to olhN'>; 1lw .l·I THE POLITICS OF LITERACY D 25 notion that student experience should qualify as a viable form of knowledge; and the idea that ethnic, racial, gender, and other rela tions play a significant role in accounting for the development and in fluence of mainstream intellectual culture. On this account , the 1960s proved disastro us to the p reservation of the inherited virtues of West ern culture. Relativism systematically downgraded the valu e of key lit erary and philosophical traditions, giving equal weight to th e dominant knowledge of the "Great Books" and to an emergent potpourri of "de graded" cultu ral attitudes. Allegedly, the last twenty years have w it nessed t he virtual loss of t hose revered traditions that constitute the core of t he Western heritage. The unfortunate legacy that has emerged has resu lted in a generation of cultural illiterates. In this view, not only the American economy but civilization itsel f is at risk. Allan Bloom (1987) and E. D. Hirsch (1987) represent different ver sions of the latest and most popular conservative thru st fo r educational rt•form. Each, in his own way, represents a fronta l attack aimed at pro viding a programmatic language with which to defend sch ...
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Present Levels of Performance: Carrie Carrie is a six year old kindergartener who was diagnosed with a moderate hearing loss at the age of three and wears a hearing aid for her left ear. Carrie’s parents noticed that there was an issue with her hearing very early on. She would not turn when someone said her name or there was a loud noise. Carrie’s hearing loss became more evident when she began preschool. She was still unable to hear most noises and her speech was significantly delayed. Carrie’s parents took her to an audiologist for a full battery of hearing tests. It was determined that she had a moderate hearing loss in one ear only. Carrie received a hearing aid for her left ear at that time. Due to her hearing impairment diagnosis, Carrie began to receive special education services in hearing and speech. She quickly began to make progress in her speech and her academic progress improved as well. Due to the time she was not able to hear well, Carrie is still one grade level below her peers in all academic areas. HY 1120, American History II 1 Course Learning Outcomes for Unit II Upon completion of this unit, students should be able to: 1. Describe the impact of industrial expansion on the evolution of big business in the United States. 2. Identify the influences toward urban blight in the 19th century America, including immigration, political machines, and government corruption. 3. Compare and contrast the turn of the century values of Twain’s Gilded Age and the Progressive Era. 3.1 Compare the rise of leisure, both private and public, in America in its most common forms and its impact on society, including issues like segregation and access to opportunity. Reading Assignment To gain further knowledge of the material, please view the PowerPoint presentations below. These will help you identify key people discussed in this unit, important details not covered within the lesson, and political cartoons from the time period to have a view into the mindset of people towards key topics. For the Unit II PowerPoint, please click here. For a PDF version please click here. Lazarus, E. (n.d.). The new Colossus. Retrieved from http://www.poets.org/poetsorg/poem/new-colossus Unit Lesson In Unit I our focus was introducing the realities of Twain’s Gilded Age. The issues of greatest note reverberated around the need and opportunities for reforming the changing populations and attitudes of post- Reconstruction, and also the widening economic gap, which thrived on the theory of Social Darwinism. As the U.S. steamrolled towards the 20th century, again the nation would attempt to build a truly Progressive Era. This last quarter of the 19th century witnessed a renewed industrial age and a rebuilding of America as a global culture. First person, Anachronism, and Bias Continuing our introduction to the purpose of historical study, this era provides us the opportunity to embrace the first-pers.
Present Levels of Performance CarrieCarrie is a six year old .docx
Present Levels of Performance CarrieCarrie is a six year old .docx
harrisonhoward80223
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IAU_Past_Conferences
Chapter 4 Afrocentricity and Education Carter G. Woodson wrote in the book, The Mis-education of the Negro, that Africans in the United States were being mis-educated by the promotion of Europe as if it were the only source of human knowledge.[1] Indeed, Woodson’s classic reveals the fundamental problems pertaining to the education of the African person in the Americas. As Woodson contends, African people have been educated away from their own culture and traditions and attached to the fringes of European culture; thus dislocated from themselves, Woodson asserts that African Americans often valorize European culture to the detriment of their own heritage.[2] Although Woodson does not advocate rejection of citizenship or nationality, he believed that assuming Africans hold the same position as European Americans vis-a-vis the realities of the United States, Brazil, or Colombia would lead to the psychological and cultural death of the African people. Furthermore, if education is ever to be substantive and meaningful within the context of society, it must first address the African’s historical experiences. I will examine the nature and scope of this approach, establish its necessity, and suggest ways to develop and disseminate it throughout all levels of education. Two propositions stand in the background of the theoretical and philosophical issues I will present. These ideas represent the core presuppositions on which I have based most of my work in the field of education, and they suggest the direction of my own thinking about what education is capable of doing to and for an already politically and economically marginalized population: (1) Education is fundamentally a social phenomenon whose ultimate purpose is to socialize the learner; to send a child to school is to prepare that child to become part of a social group. (2) Schools are reflective of the societies that develop them (i.e., a white supremacist-dominated society will develop a white supremacist educational system, a communist society will develop a communist educational system, etc.). One of the ways the Afrocentrists have designed for situating problems in education, with applications to other sectors of the society, is critical location. The definition of critical location is the site where the researcher locates a researchable problem within a matrix of political, social, and economic fields in order to determine the extent to which the problem is being affected by internal and external forces. For example, the problem of effectiveness of culture in schools can be adequately located, that is, situated for a critical location project. In education, centricity refers to a perspective that involves locating students within the context of their own cultural references so that they can relate socially and psychologically to other cultural perspectives. Centricity is a concept that can be applied to any culture. The centrist paradigm is supported by research showing that the most.
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
tiffanyd4
Chapter 4 Afrocentricity and Education Carter G. Woodson wrote in the book, The Mis-education of the Negro, that Africans in the United States were being mis-educated by the promotion of Europe as if it were the only source of human knowledge.[1] Indeed, Woodson’s classic reveals the fundamental problems pertaining to the education of the African person in the Americas. As Woodson contends, African people have been educated away from their own culture and traditions and attached to the fringes of European culture; thus dislocated from themselves, Woodson asserts that African Americans often valorize European culture to the detriment of their own heritage.[2] Although Woodson does not advocate rejection of citizenship or nationality, he believed that assuming Africans hold the same position as European Americans vis-a-vis the realities of the United States, Brazil, or Colombia would lead to the psychological and cultural death of the African people. Furthermore, if education is ever to be substantive and meaningful within the context of society, it must first address the African’s historical experiences. I will examine the nature and scope of this approach, establish its necessity, and suggest ways to develop and disseminate it throughout all levels of education. Two propositions stand in the background of the theoretical and philosophical issues I will present. These ideas represent the core presuppositions on which I have based most of my work in the field of education, and they suggest the direction of my own thinking about what education is capable of doing to and for an already politically and economically marginalized population: (1) Education is fundamentally a social phenomenon whose ultimate purpose is to socialize the learner; to send a child to school is to prepare that child to become part of a social group. (2) Schools are reflective of the societies that develop them (i.e., a white supremacist-dominated society will develop a white supremacist educational system, a communist society will develop a communist educational system, etc.). One of the ways the Afrocentrists have designed for situating problems in education, with applications to other sectors of the society, is critical location. The definition of critical location is the site where the researcher locates a researchable problem within a matrix of political, social, and economic fields in order to determine the extent to which the problem is being affected by internal and external forces. For example, the problem of effectiveness of culture in schools can be adequately located, that is, situated for a critical location project. In education, centricity refers to a perspective that involves locating students within the context of their own cultural references so that they can relate socially and psychologically to other cultural perspectives. Centricity is a concept that can be applied to any culture. The centrist paradigm is supported by research showing that the most ...
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
Chapter4AfrocentricityandEducationCarterG.Woodsonw.docx
mccormicknadine86
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What is the value of studying humanities in a business or technical curriculum? Solution Having learned more about the myths and stories of Western civilization, I am understanding more how study of the humanities (art, history, and literature) can be used to help people better understand and communicate with one another. It is obvious that the study of humanities is not just a college course, but it is an ongoing process and practice in life. The humanities can first be used to understand the past which has created the present. The culture which we have was shaped by the past. Facts, findings, and literature of even thousands of years ago have influenced our world today. Knowing this past can allow people to understand our present; knowing how we came to this present helps us to communicate about it and the future. The study of the humanities can also be used to realize differing interpretations of life and history. Studying facts of the past helps to understand literature of the past. Art reflects the cultures of the past, and shows how we achieved what we have today. For example, the Song of Roland was very biased about the Saracens (Muslims). If one only studied literature, they would have a totally skewed interpretation of who the Muslims were. By studying history though, we know that the battle in this literature wasn\'t even against Muslims. Also by studying history and religion we can see how Islam developed and what it really is. This is just one example of how the comprehensive study of the humanities can be used to understand the world, and to communicate fairly and intelligently with others in the world. The humanities are not just part of the college\'s curriculum. The study of the humanities teaches one how to study and look at how the past developed and how it has impacted today\'s world. The humanities allows people of different cultures to communicate and understand their sometimes common pasts but present differences. The humanities shows how different disciplines affect and complement one another. Finally, the study of the humanities shows that this study is ongoing and continual, constantly evolving and shaping. Highly successful executives, entrepreneurs and policy makers offer words of wisdom about the practical value of studying the humanities. “I think if you have a good background in what it is to be human, an understanding of life, culture and society, it gives you a good perspective on starting a business, instead of an education purely in business...You can always pick up how to read a balance sheet and how to figure out profit and loss, but it\'s harder to pick up the other stuff on the fly. ” 1. The humanities prepare you to fulfill your civic and cultural responsibilities. The reason that John Harvard left his library to the college in Cambridge, Massachusetts, that Jane and Leland Stanford founded Stanford University, and that states established land-grant colleges was to educate cultured and useful citizens. T.
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