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Life histories are a class of oral data distinct from memoirs, autobiography, and conventional history in multiple ways. It is a way to lay out the felt experience of events in people’s everyday lives and not simply the statement of historical facts. As narrated pieces, life histories possess the unique voice of the individuals. Collecting data through life histories enables the interviewer-interviewee to develop a special bond that has the capacity to empower both in different ways. Subject Lessons examines the use of and value in using one’s life history as research within the social sciences.
Subject Lessons offers a fascinating account of how western knowledge “traveled” to India, changed that which it encountered, and was itself transformed in the process. Beginning in 1835, India’s British rulers funded schools and universities to disseminate modern, western knowledge in the expectation that it would gradually replace indigenous ways of knowing. From the start, western education was endowed with great significance in India, not only by the colonizers but also by the colonized, to the extent that today almost all “serious” knowledge about India—even within India—is based on western epistemologies. In Subject Lessons, Sanjay Seth’s investigation into how western knowledge was received by Indians under colonial rule becomes a broader inquiry into how modern, western epistemology came to be seen not merely as one way of knowing among others but as knowledge itself. Drawing on history, political science, anthropology, and philosophy, Seth interprets the debates and controversies that came to surround western education. Central among these were concerns that Indian students were acquiring western education by rote memorization—and were therefore not acquiring “true knowledge”—and that western education had plunged Indian students into a moral crisis, leaving them torn between modern, western knowledge and traditional Indian beliefs. Seth argues that these concerns, voiced by the British as well as by nationalists, reflected the anxiety that western education was failing to produce the modern subjects it presupposed. This failure suggested that western knowledge was not the universal epistemology it was thought to be. Turning to the production of collective identities, Seth illuminates the nationalists’ position vis-à-vis western education—which they both sought and criticized—through analyses of discussions about the education of Muslims and women.
This simple-to-use scripted guide to grammar and composition makes successful teaching easy for both parents and teachers. It uses the classical techniques of memorization, copywork, dictation, and narration to develop a childs language ability in the first years of study.
In many countries, questions are being raised about the quality and value of educational research. This book explores the relationship between research and practice in education. It looks at the extent to which current practice could be said to be informed by knowledge or ideas generated by research and at the extent to which the use of current practices or the adoption of new ones are, or could be, supported by research evidence. Science education is used as a case study but the issues considered apply to the teaching and learning of any curriculum subject. The book draws on the findings of four inter-related research studies and considers: how research might be used to establish greater consensus about curriculum; how research can inform the design of assessment tools and teaching interventions; teachers’ and other science educators’ perceptions of the influence of research on their teaching practices and their students’ learning; the extent to which evidence can show that an educational practice ‘works’.
1902 Duttonism is the name given a very peculiar force (hypnotism) discovered within the nature of man, and experience in the physical system of Prof. R. E. Dutton. the purpose of these 200 lessons is to teach the facts and develop the peculiar, yet nat.
Alain Badiou occupies the place of the teacher whose primary responsibility rests on the transmission of tradition. The transmission occurs as a consequence of the teacher, the master, the professor, or, as it happens, the old man. Clearly, Badiou occupies all of these roles. However, what concerns us today is that he is an old man and that the old man is the man who is approaching death. In fact, he does not shy away from this designation. Rather, he acknowledges this point with a smile: "Do not say that I am really a young man because it is not true. I know that I am seventy-five years old." Our teacher is fully aware that he is at the "beginning of the last straight line of life." The possibility of the death of the old man necessitates a thinking about the preservation of the transmission of the future. The Subject of Change is a sustained engagement with the concept of change. The questions it asks include: what is a change?, what is a true change?, is change better than immobility?, what are the different types of change?, and, finally, what is the localization of change?