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Pedagogized Muslimness - Religion and Culture as Identity Politics in the Classroom
von: Mette Buchardt
Waxmann Verlag GmbH, 2014
ISBN: 9783830981435 , 200 Seiten
Format: PDF, OL
Kopierschutz: frei
Preis: 26,99 EUR
Buchtitel
1
Contents
5
Acknowledgements
8
PART 1: STUDYING THE CURRICULUMOF ‘RELIGION’ AS SOCIAL PRACTICE
9
1. Prologue: The desire for knowledge of ‘the Muslim pupil’: a problematization of a problematization
9
1.1 Gülsen in the mosque and the church. The knowledge desire of the researcher
11
1.2 September 12: Monoculturalism, multiculturalism, and anti-racism in education?
14
1.3 The main questions, the object, the data
16
1.4 From dissertation to book – from Danish into English: Studies of Danish schooling in an international context
17
1.5 The structure of the book
19
2. The approach to curriculum, knowledge, and the classroom
21
2.1 The understanding of curriculum in relation to research on education
21
2.2 Recontextualizing, pedagogizing, and the pedagogic device
23
2.3 Forms of curricular knowledge conceptualized sociologically and social-epistemologically
26
2.4 Top-down or micro-politics? Locating curriculum through the concept of recontextualizing
28
2.5 Recontextualizing knowledge about ‘religion,’ ‘culture,’ and ‘identity’ – an initial localization as a framework for asking questions in the classroom
30
2.6 The emergence of ‘the immigrant pupil’
32
2.7 Research on religion in schools and its impact on this study
34
2.8 ‘Religion’/‘culture’ as knowledge and identity politics
36
3. Conceptual architecture: recontextualizing and the pedagogic field of practice studied as discursive regularity and social economy
38
3.1 Operationalizing the Bernsteinian understanding of field and discourse
38
3.2 Pedagogic discourse and discursive regularity
40
3.3 The grammar of the classroom: language as social practice
42
3.4 Classroom as social space: positioning and dispositions of the agents
44
3.5 Forms of capital: The economy of the symbolic – the symbolism of economy
45
3.6 Conceptualizing the classroom: social classification and knowledge
47
4. Two classrooms in the socioeconomic landscape. Constructing the empirical material
48
4.1 Constructing the data – constructing the classroom
48
4.1.1 The dissimilarity of the school sociogeography and the socioeconomy of the school classes
49
4.1.2 The official self-articulation of the schools
51
4.1.3 Producing the material
54
4.2 The official text of the classroom
55
4.2.1 Fairclough-inspired reading strategies
56
4.3 The detailed focal points in analyzing classroom conversation
58
4.4 Practices of the turn-taking system
63
4.5 The socioeconomic backgrounds of the pupils: teacher, pupil, and parent descriptions and information
64
4.6 Between and across the analysis of dispositions, positions, and positioning and the analysis of knowledge- and subject production
65
PART 2: DIFFERENTIATED ‘MUSLIM’ CLASS STRUCTURE
68
5. The teacher articulation of the official classroom text
69
5.1 A differentiated ideal of respect
69
5.2 ‘The Muslim pupil’ as a structuring figure
71
5.3 Separate and stable, yet flexibly changeable
72
6. Muslimness as differentiated school capital
74
6.1 Culture as religion, religion as culture in the teacher’s characterizations
75
6.1.1 A landscape of differentiations
76
6.1.2 The predictable headscarf user
77
6.1.3 The cultivated headscarf user
80
6.1.4 The headscarf user who cannot be taken seriously
82
6.2 To be or not to be legitimate, to be or not to be ‘subject matter-relevant’
84
6.2.1 Qualifying in a subject matter sense, qualifying as religious – or not at all
85
6.3 Those in whom one can invest expectations
87
6.3.1 The adaptable unadapted
87
6.3.2 The cultivated and flexible Muslim
90
6.4 Summing up: the socioeconomic landscape
92
7. Production of ‘the Muslim subjects’
95
7.1 Situating the text sample: educational module and lesson
96
7.1.1 Comparisons, symbols, and embodiments
97
7.1.2 Text sample
97
7.2 Ritual as the structuring theme – Sulayman as the content
99
7.2.1 TRT1: ‘You’ and ‘someone’ in the mosque on Fridays
100
7.2.2 TRT2: What you do and what it says
101
7.3 Intimacy and distance
102
7.4 Modality at work
103
7.4.1 ‘Muslims’ as flexible, unpredictable, and attached to intentionality
103
7.4.2 They, you, and the good Muslim
104
7.4.3 There are some things you must do
105
7.5 Summing up: the Muslim subjects
106
7.5.1 Legitimate and accessible versus unacceptable spaces of Muslimness
107
8. Intimization and flexibilization of acknowledged ‘Muslimness’
108
8.1 Social classification: recognition of dispositions and position
108
8.2 Pupils in the game of knowledge and experience
110
8.3 Categories of knowledge, production of subjects
110
PART 3: SUBJECTIVITY WITHIN THE PERIMETER OF ‘MUSLIM TRADITION’: MUSLIM AS ‘LOW CLASS’
112
9. The school and the teachers’ articulation of curriculum
113
9.1 The educational module and the teacher speech about curriculum
114
9.1.1 Rituals in “every culture” and “close to oneself”
115
9.2 Muslims and Christians: experience knowledge and factual knowledge
116
10. ‘Christianity’ as ‘universal human conditions’ versus the predictable ‘Muslim tradition’
119
10.1 The universal human funeral: organization of ‘Christianity’ and ‘funeral’
120
10.1.1 Selected text sample 1
120
10.1.2 Topics and themes and the organizational power of the speech
122
10.1.3 Designating persons and places
123
10.1.4 Modality: How ‘should’ and ‘can’ install inevitability and choice
124
10.1.5 Choices and limitations set by the ritual
125
10.1.6 Installation of pupil experience in Danish Christianness – between ‘stable’ and ‘choosing’
126
10.2 The ‘Muslim’ tradition: organizing ‘Islam’ and ‘funeral’
127
10.2.1 Text sample 2
127
10.2.2 TRTs between teacher speech and pupil speech
129
10.2.3 The respectful ‘Muslims’ and the busy ‘we’
130
10.2.4 Differentiating comparisons
131
10.2.5 Pupils’ speech: the relevant and valid experience
133
10.3 Producing subjects, generating pupil experience
136
10.3.1 Managing knowledge between .the book’ and the .self-experienced’
136
10.3.2 Organizing pupil experiences and contributions
138
10.3.3 The designated and the invisible
138
10.4 Summing up: constructing the objects Christianity and Islam
139
10.4.1 Formal knowledge and experience knowledge
141
11. The hierarchy of problematization: teachers’ interest and teachers’ concern
143
11.1 The empirical material
143
11.1.1 The group composition
144
11.1.2 Organizing the material and the analysis
145
11.2 Gülsen and Amalie: “A kind of girl that … lacks some socialfilters” and “The most social and diplomatic child”
146
11.2.1 Gülsen about Gülsen, and the teacher about “that kind of girl”
146
11.2.2 The teacher regarding “a real kind of sports girl”
149
11.3 The girl group hierarchy: the academics’ daughter, a girl who thinks she’s clever, and one who’s out of proportion
151
11.3.1 The wrong kind of dominance
152
11.3.2 Below the hierarchy
153
11.4 Those that bring bad influences from other institutions and those that bring it from home
154
11.4.1 The one who picked it up
154
11.4.2 The one who brought it from home, and the one who brought nothing
156
11.5 The categorization practices of the teachers in descriptions ofpupils
158
11.5.1 Pupils through parents
159
11.5.2 Pupils through the pupil hierarchy
160
11.5.3 The structure of social classification and the group
161
11.6 Summing up: pupil disposition and -positioning, teacher recognition and the opposite
162
11.6.1 The practices of teacher categorizations of pupils
163
12. Assembling knowledge production and social classification
165
12.1 Speech about types of pupils and forms of knowledge
166
12.2 Remaining an under-achiever; winning a space, but not legitimacy
167
12.3 Knowledge and speakers in an agent-, practice-, and capital perspective
168
PART 4: RELIGION AND CULTURE AS KNOWLEDGE AND SOCIAL CLASSIFICATION
172
13. Pedagogizing religion. Concluding remarks
172
13.1 Religion as race and class
172
13.2 Religion as ‘experience knowledge’
174
13.3 The differentiated Muslim class structure at the B-school: the Muslim subjects
175
13.4 Subjectivity within the perimeter of ‘Muslim tradition.’ The Muslim underclass at the C-schools highly differentiated class structure
177
13.5 Recapitulation: production of knowledge and production of social classification as interlinked
178
13.6 The school’s production and classification of knowledge and bodies. ‘Muslimness’ and ‘universal Danish Christianity’ pedagogized
179
Appendix A: The B-school, selected text sample. Original Danish version
193
Appendix B: The C-school, selected text samples, original Danish version
195
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