UPDATE: This PhD course was offered entirely online in late May and June 2020. It was a great success, with very positive evaluations and strong student projects that will likely lead to publications. The course will be offered again two years later, in 2022. Please plan to join us!
Here is an article about the 2020 course:
In late May 2020, we will offer a new PhD course in Bergen entitled Non-Western Educational Philosophy and Policy. This intensive interdisciplinary
course is situated within our PhD program in Bildung and Pedagogical Practices (European
educational philosophy), but it is also open to doctoral students from other universities for ECTS (European) credits.
Below is
the course description and a link for additional information.
This course enables educational theories and
practices in contemporary Europe to be more deeply understood in relation to
non-Western educational philosophies and policies. The focus of the course is
on exploring intellectual traditions and sociocultural practices that shape
school education outside of Europe, in the continents of Asia, Africa, Oceania,
and the Americas. It offers a survey of non-European philosophical writings on
education, including such major historical theorists as Confucius, Ibn Khaldun,
al-Farabi, Ibn Sina, Ibn Rushd, Ghandi, Zera Yacob, Tagore, Fanon, Nishida, Said, and Freire, as well as
intercultural observations of notable contemporary educational and social
theorists: Michael Peters, Martha Nussbaum, Nuraan Davids, Yusef Waghid, Carl Mika, Amartya Sen, Seyla Benhabib, Timothy
Reagan, Linda Tuhiwai Smith, Joel Spring, Nicholas Burbules, Carlos Alberto
Torres, Fred Dervin, Mark Halstead, and David Killick. The course will
especially emphasize discussion of East Asian schools, due to both the
distinctive philosophies and recent economic and educational achievements in
China and Japan. Students will also explore the implications of non-western
philosophical traditions for their particular school subject areas of
specialization (e.g. arts education, social studies, citizenship education,
physical education, etc.).
As discussions linked
below demonstrate, at many institutions there has been some debate surrounding
the movement to “decolonize the curriculum”, but in my view the most valid
argument for offering a course on these thinkers is that it enables us to better
understand intellectual heritage from many parts of the world, and to better
learn from each other. The course does not "replace" anything, but it certainly contributes to a more complete higher education, and stimulates us to rethink basic assumptions concerning the nature, value, and implementation of educational systems.
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