Dewey's Materialist Philosophy of Education: A Resource for Critical Pedagogues?

This article looks at some similarities and differences between key elements of Karl Marx's critique of capital and John Dewey's philosophy of education, both substantively and methodologically. Substantively, their analyses of the relation between human beings and the natural world—what Marx calls concrete labour and Dewey generally calls action—converge. Similarly, methodologically they converge when looked at from the point of view of their analysis of the relation between earlier and later forms of life. In Marx's case, it is his comparison of the relation between capitalist society and earlier societies. In Dewey's case, it is his comparison of the relation between adult experience and childhood experience. Dewey's practical realization of his distinction of adult and childhood experience in the creation of a materialist curriculum embodied in the Dewey laboratory school in Chicago (of which Dewey was director from 1896 to 1904) also accords in many ways with Marx's theory of concrete labour. On the other hand, their analyses diverge substantively when viewed from the point of view of their critique of capitalist society; Marx united concrete labour with his concept of abstract labour to provide a basis for criticizing modern society on its own terms rather than in terms of Dewey's concept of a cultural lag. The divergence is explained by their divergent methodologies in analyzing modern capitalist society. Despite this difference, the article concludes that critical pedagogues would do well to incorporate Dewey's materialist curriculum into their own practices—with modifications.     

Young People's Politics and the Micro-Territories of the Local

In spite of the late modern interpellation of youth as mobile and globally oriented, and a perception of social and political issues as increasingly playing out in a transnational arena, young Australians exhibit strong local and individualised tendencies in expressing politics. They are bounded by the ‘micro-territories of the local’; that is, their political thinking and acting takes place within the spaces of home, friendship groups, school and neighbourhood. This paper draws on an ARC project with nearly 1000 mainly 15–17-year-old Victorians to examine the relationship between young people's embeddedness in their local worlds and their views of themselves as efficacious political actors. It considers how their competency within such micro-territories opens up neglected sites and strategies for political expression and engagement while limiting their sense of sense of political efficacy, and it asserts the significance of considering this age group, not for what these young people will become in the future, but for their particular location, socially, physically and politically in the present.     

EXPLORING THE NUMBER OF FIRST‐ORDER POLITICAL SUBDIVISIONS ACROSS COUNTRIES: SOME STYLIZED FACTS*

ABSTRACT Why do some countries have no first‐order administrative subdivisions (e.g., states or provinces), whereas other countries have over 80? Recently, economists have started to look at the optimal size of countries and forces influencing the creation of local political jurisdictions like school districts. This paper provides the first analysis of the “missing middle” level of political jurisdictions common to all countries. We empirically examine how country size, natural transportation infrastructure, location, population fractionalization, and level of development affect the number of first‐order subdivisions. The number of first‐order subdivisions is shown to be associated in a nonlinear way with measures of fractionalization—exhibiting a U‐shaped Kuznets curve for ethnic heterogeneity and an inverted Kuznets curve for lingual and religious heterogeneity. This is a different and more complex relationship than that found for local political jurisdictions where greater heterogeneity is associated with more districts suggesting that first‐order political subdivisions may serve a different role.     

Learning policy—the contextual curtain and conceptual barriers

Many European states are now giving attention to strategic planning as a means of coordinating and democratizing local government. The UK government is not alone in seeing some form of ‘community planning’ as a means of promoting closer sectoral integration in policy‐making and service delivery while also encouraging public participation. This suggests scope for comparative research to inform lesson drawing, especially from Norway, which has been rolling out kommuneplan at the municipality level since 1985. Cross‐national lesson‐drawing is hazardous, however, given the different legal, political and cultural traditions which make policies ‘work’ in particular local settings. In this article these difficulties are acknowledged and ethnographic research is used to explore further problems in lesson‐drawing, especially the very different ways in which concepts of participation and integration are given meaning in particular national contexts. Through comparative ethnographies of community planning processes in Asker Municipality, Norway, and South Lanarkshire Council, Scotland, remarkable similarities are revealed in the language and objectives of the planning documents in each setting, but show that this belies important differences in the relations between administrative and political domains, in the governing role of plan statements, and in the underlying theories of democracy.     

Why be witty? Fichte and Kant on the nature of wit with a view to wit's political ramifications

In a brief section of The Characteristics of the Present Age, Fichte presents one of the strangest ideas to have arisen in transcendental thought: that wit is related to what Fichte calls the highest idea and to truth. The concept of wit does not arise anywhere else in Fichte's philosophy, and he does not analyze it completely in either The Characteristics of the Present Age or his philosophical texts. I contend that Fichte does not expand upon his idea because his understanding of wit arises out of the Kantian analysis of wit, even though Fichte gives his own spin to Kant's view. What I show in this paper is how Fichte both appropriates and alters Kant's understanding of wit, and how wit serves a social/political function in Fichte's thought.     

Conditional recognition as an instrument of ethnic conflict regulation: the European Community and Yugoslavia

The European Community's conditional recognition of new states in Yugoslavia in 1991–2 represents the revival of an approach to ethnic conflict management that harks back to the Congress of Berlin (1878) and the minority treaties negotiated at the end of the First World War. Despite the historic parallels, and the continued relevance of this approach to ethnic conflict regulation, scholars have given scant attention to the strategic logic governing the EC's use of recognition. This article seeks to recover the conceptual thinking behind the EC's recognition policy. It argues that however much extra‐strategic considerations may have informed EC policy and however imperfectly that policy may have been implemented, conditional recognition represented a genuine attempt to address some of the presumed sources of violent conflict in the region.     

'That Beijing Thing': Challenging transnational feminisms in Kampala

How does the representation of gender in the transnational 'gender and development' discourse shape lived social relationships? This article draws on research carried out in Kampala, capital of Uganda, a site of extensive development initiatives over the last 15 years. Analysing the way gender is discussed within the local print media and in a series of interviews and focus groups, the article shows how Ugandans interpret the 'gender and development' discourse as a European feminist agenda. The article demonstrates that middle-class Ugandans localise these 'transnational feminisms' by rejecting overt labels such as 'activist' or 'feminist'. Insisting that a 'Ugandan' approach to gender issues should be based on the principle of consensus rather than conflict, women and men negotiate appropriate masculinities and femininities in response.