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	<id>https://ess.super-memory.org/api.php?action=feedcontributions&amp;feedformat=atom&amp;user=Sifaan</id>
	<title>End School Slavery - User contributions [en]</title>
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	<updated>2026-11-15T02:50:51Z</updated>
	<subtitle>User contributions</subtitle>
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	<entry>
		<id>https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=492</id>
		<title>Sifaan in Poland (The Plan)</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=492"/>
		<updated>2024-05-23T16:29:17Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Arrival WAW at 13:30 on 5/23&lt;br /&gt;
&lt;br /&gt;
* Plan to get to Warszawa Centralna directly from airport to get train to Kolobrzeg at 16:25&lt;br /&gt;
* arrival in Kolobrzeg, 22:11 on Mar 23, 2024&lt;br /&gt;
* May 24, 2024: lecture/debate/Q&amp;amp;A with primary school kids in [http://morskakraina.kolobrzeg.pl/ Morska Kraina] at 12:00 &lt;br /&gt;
&lt;br /&gt;
* Possible to attend [http://eudec.pl/festiwal-inspire-the-future/ EUDEC.pl] on 25th (+ stay overnight on 25th, and if there is some transport option to Warsaw on 26th)&lt;br /&gt;
** Yes:&lt;br /&gt;
*** May 25: Meet Ms Klosinska and other EUDEC participants&lt;br /&gt;
*** Can get train Kolo 06:06 to Czaplinek 10:42 12 EUR via Szczecin &lt;br /&gt;
*** or can get train Kolo 05:57 to Szczecinek 08:14 23 EUR vis Koszalin; then Szczecinek 08:32 to Czaplinek 09:08 5 EUR&lt;br /&gt;
*** 2nd option is more expensive but gets to EUDEC 90 mins earlier (because of intercity train Koszalin to Szczecinek)&lt;br /&gt;
*** Hoping Marianna Kłosińska can help arrange transport to Warsaw on 26th&lt;br /&gt;
*** May 26: Visit Korczak monument? Depends on timing of arrival to Warsaw on 26th&lt;br /&gt;
* May 27: Visit [https://korczakianum.muzeumwarszawy.pl/ Korczak museum] (+ monument?) 10h-13h&lt;br /&gt;
&lt;br /&gt;
Departure from Warsaw&lt;br /&gt;
&lt;br /&gt;
* May 27, 2024 (Mon): departure for Tallinn by overnight bus; probably Luxexpress at 21:50&lt;br /&gt;
&lt;br /&gt;
Other options:&lt;br /&gt;
* meeting in Sienkiewicz after Morska Kraina (May 25) might be possible on a totally improvised basis (assuming Sifaan is not exhausted with his busy schedule)&lt;br /&gt;
* meeting Mr Truszkowski in Warsaw (May 27) after the museum might be possible; however, Truszkowski does not even know Sifaan is coming (not informed due to his sickness and uncertainties)&lt;br /&gt;
&lt;br /&gt;
EUDEC travel:&lt;br /&gt;
* better option? train: Kolo:Czaplinek 6:15-9:08 ?&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=489</id>
		<title>Sifaan in Poland (The Plan)</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=489"/>
		<updated>2024-05-22T11:19:41Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Arrival WAW at 13:30 on 5/23&lt;br /&gt;
&lt;br /&gt;
* Plan to get to Centralna directly from airport to get train to Kolobrzeg at 16:25&lt;br /&gt;
* May 24, 2024: lecture/debate/Q&amp;amp;A in [http://morskakraina.kolobrzeg.pl/ Morska Kraina] at 12h&lt;br /&gt;
&lt;br /&gt;
* Possible to attend [http://eudec.pl/festiwal-inspire-the-future/ EUDEC.pl] on 25th (+ stay overnight on 25th, and if there is some transport option to Warsaw on 26th)&lt;br /&gt;
** Yes:&lt;br /&gt;
*** May 25: Meet Ms Klosinska of Bullerbyn and other EUDEC participants&lt;br /&gt;
*** Can get bus Kolo to Szczecin on 25th 03:50 - 05:50,&lt;br /&gt;
*** then train Szczecin 08:32 to Czaplinek 09:08;&lt;br /&gt;
*** Hoping Marianna Kłosińska can help arrange transport to Warsaw on 26th&lt;br /&gt;
*** May 26: Visit Korczak monument? Depends on timing of arrival to Warsaw on 26th&lt;br /&gt;
** No:&lt;br /&gt;
*** May 25: Relax in Kolobrzeg? Depart to Warsaw by overnight bus&lt;br /&gt;
*** May 26: Visit Korczak monument. Meetings in Warsaw?&lt;br /&gt;
* May 27: Visit [https://korczakianum.muzeumwarszawy.pl/ Korczak museum] (+ monument?) 10h-13h&lt;br /&gt;
* Also suggested by Piotr (can these by done in the afternoon of 27th? or on 26th if I don&#039;t go to EUDEC)&lt;br /&gt;
**lecture in Sienkiewicz (or just meeting kids or principals)&lt;br /&gt;
**visiting Chmura (perhaps Mr Truszkowski)&lt;br /&gt;
&lt;br /&gt;
Departure from Warsaw&lt;br /&gt;
&lt;br /&gt;
* May 27, 2024 (Mon): departure for Tallinn by overnight bus; probably Luxexpress at 21:50&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=488</id>
		<title>Sifaan in Poland (The Plan)</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=488"/>
		<updated>2024-05-22T11:15:50Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Arrival WAW at 13:30 on 5/23&lt;br /&gt;
&lt;br /&gt;
* Plan to get to Centralna directly from airport to get train to Kolobrzeg at 16:25&lt;br /&gt;
* May 24, 2024: lecture/debate/Q&amp;amp;A in [http://morskakraina.kolobrzeg.pl/ Morska Kraina] at 12h&lt;br /&gt;
&lt;br /&gt;
* May 25: Perhaps attend [http://eudec.pl/festiwal-inspire-the-future/ EUDEC.pl] and meet Ms Klosinska of Bullerbyn?&lt;br /&gt;
** Can get bus Kolo to Szczecin on 25th 03:50 - 05:50,&lt;br /&gt;
** then train Szczecin 08:32 to Czaplinek 09:08;&lt;br /&gt;
** Hoping Marianna Kłosińska can help arrange transport to Warsaw on 26th&lt;br /&gt;
* May 26/27: Visit Korczak monument? Depends on timing of arrival to Warsaw on 26th&lt;br /&gt;
* May 27: Visit [https://korczakianum.muzeumwarszawy.pl/ Korczak museum] (+ monument?) on 27th 10h-13h&lt;br /&gt;
* Also suggested by Piotr (can these by done in the afternoon of 27th?)&lt;br /&gt;
**lecture in Sienkiewicz (or just meeting kids or principals)&lt;br /&gt;
**visiting Chmura (perhaps Mr Truszkowski)&lt;br /&gt;
&lt;br /&gt;
Departure from Warsaw&lt;br /&gt;
&lt;br /&gt;
* May 27, 2024 (Mon): departure for Tallinn by overnight bus; probably Luxexpress at 21:50&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=486</id>
		<title>Sifaan in Poland (The Plan)</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Sifaan_in_Poland_(The_Plan)&amp;diff=486"/>
		<updated>2024-05-21T05:11:37Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Depending on timing of visa issuance, and availability / prices of flights, Sifaan could arrive in Poland at either 07:40 or 13:30 on May 22/23/24/25 (if it is any later than that, then would not visit Poland on this trip)&lt;br /&gt;
&lt;br /&gt;
Things to try to do: (if arriving 22nd/23rd)&lt;br /&gt;
&lt;br /&gt;
* Visit [https://korczakianum.muzeumwarszawy.pl/ Korczak museum] (+ monument?) on 22nd or 23rd&lt;br /&gt;
&lt;br /&gt;
* Preferred way to travel Warsaw - Kolo is the train at 16:50 (22nd or 23rd, assuming I get to Warsaw latest by 23rd morning)&lt;br /&gt;
&lt;br /&gt;
*May 24, 2024: lecture/debate/Q&amp;amp;A in [http://morskakraina.kolobrzeg.pl/ Morska Kraina] in Kolobrzeg&lt;br /&gt;
&lt;br /&gt;
* Attend [http://eudec.pl/festiwal-inspire-the-future/ EUDEC.pl] on 25th and meet Ms Klosinska or Bullerbyn ? Can get bus Kolo to Szczecin on 25th 03:50 - 05:50, then train. Szczecin 08:32 to Czaplinek 09:08; but getting from Czaplinek to Warsaw seems complicated; if I do make it then I think it is not viable to get to Warsaw in time to leave to Vilnius on 25th night (but it is also OK to leave on 26th night - spending a day at EUDEC is preferable to an extra day with friends in Vilnius)&lt;br /&gt;
* Also suggested by Piotr&lt;br /&gt;
**lecture in Sienkiewicz (or just meeting kids or principals)&lt;br /&gt;
**visiting Chmura (perhaps Mr Truszkowski)&lt;br /&gt;
&lt;br /&gt;
Departure from Warsaw&lt;br /&gt;
&lt;br /&gt;
* May 25, 2024 (Sat): departure for Vilnius by overnight bus&lt;br /&gt;
* But if I&#039;m at EUDEC on 25th, can also plan to leave on May 26th Sunday night&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Educational_Hegemony&amp;diff=476</id>
		<title>Educational Hegemony</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Educational_Hegemony&amp;diff=476"/>
		<updated>2024-04-23T04:28:47Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&#039;&#039;Note: This section was generated by ChatGPT; see details at the end.&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
=== Version 1 ===&lt;br /&gt;
When the dominant system of education itself becomes a hegemony, it creates significant challenges for those seeking to challenge or dismantle it. This phenomenon is often referred to as educational hegemony, where the structures and processes of education perpetuate and reinforce existing power dynamics, ideologies, and inequalities.&lt;br /&gt;
&lt;br /&gt;
Here are some key implications and challenges associated with educational hegemony:&lt;br /&gt;
&lt;br /&gt;
# &#039;&#039;&#039;Reinforcement of Power Structures&#039;&#039;&#039;: Educational hegemony perpetuates existing power structures by privileging certain knowledge systems, perspectives, and voices while marginalizing or silencing others. This reinforces social inequalities and maintains the status quo, making it difficult for marginalized groups to access educational opportunities or have their voices heard.&lt;br /&gt;
# &#039;&#039;&#039;Normalization of Dominant Ideologies&#039;&#039;&#039;: Educational hegemony normalizes and legitimizes dominant ideologies, values, and narratives, often at the expense of alternative viewpoints. This can lead to the internalization of hegemonic beliefs and the suppression of critical thinking and dissent within educational settings.&lt;br /&gt;
# &#039;&#039;&#039;Limited Diversity of Knowledge&#039;&#039;&#039;: Hegemonic educational systems tend to promote a narrow range of knowledge that aligns with the interests of the dominant group or culture. This limits the diversity of perspectives and experiences represented in education, hindering students&#039; ability to develop a comprehensive understanding of the world.&lt;br /&gt;
# &#039;&#039;&#039;Resistance and Transformation&#039;&#039;&#039;: Challenging educational hegemony requires concerted efforts to deconstruct and dismantle existing power structures within education. This may involve promoting inclusive curricula that reflect diverse perspectives, empowering marginalized voices within educational institutions, and fostering critical pedagogies that encourage questioning and dialogue.&lt;br /&gt;
# &#039;&#039;&#039;Alternative Educational Models&#039;&#039;&#039;: Creating alternative educational models outside the hegemonic system can also be a strategy for resistance and transformation. Community-based education initiatives, grassroots learning networks, and alternative schools provide spaces where marginalized groups can assert their own knowledge systems and challenge hegemonic control over education.&lt;br /&gt;
&lt;br /&gt;
In confronting educational hegemony, it&#039;s essential to recognize the interconnectedness of education with broader social, political, and cultural systems of power. By challenging hegemonic structures within education and promoting inclusive and empowering approaches to learning, we can work towards creating more equitable and just educational systems.&lt;br /&gt;
&lt;br /&gt;
=== Version 2 ===&lt;br /&gt;
You make a valid point about the inherent hegemony within the conceptualization of education itself, beyond just its perpetuation through education systems. Indeed, the very structure and language used to describe education can reflect and reinforce power dynamics and hierarchies. Here are some additional considerations and examples that align with your argument:&lt;br /&gt;
&lt;br /&gt;
# &#039;&#039;&#039;Educational Hierarchies&#039;&#039;&#039;: The traditional educational hierarchy, where one must possess certain credentials or degrees to be considered qualified to educate others, reflects a form of knowledge gatekeeping that privileges certain individuals or groups over others. This hierarchical structure reinforces the notion that knowledge is controlled and disseminated by those in positions of authority, perpetuating educational hegemony.&lt;br /&gt;
# &#039;&#039;&#039;Power Dynamics in Pedagogy&#039;&#039;&#039;: The relationship between educator and educatee is often characterized by unequal power dynamics, where the educator holds authority and control over the learning process. Even pedagogical approaches that aim to be more egalitarian, such as Freire&#039;s dialogical pedagogy, can still replicate power differentials inherent in the educational system.&lt;br /&gt;
# &#039;&#039;&#039;Language and Symbolism&#039;&#039;&#039;: The language used in education, such as terms like &amp;quot;teacher&amp;quot; and &amp;quot;student,&amp;quot; can carry implicit assumptions about roles and hierarchies. These linguistic conventions reinforce the idea of the educator as the source of knowledge and the educatee as the passive recipient, perpetuating educational hegemony.&lt;br /&gt;
# &#039;&#039;&#039;Alternative Educational Models&#039;&#039;&#039;: Recognizing and challenging the hegemonic nature of education involves exploring alternative models that disrupt traditional power dynamics. For example, approaches like student-centered learning, where students play a more active role in their own education, seek to empower educatees and challenge the authority of the educator.&lt;br /&gt;
# &#039;&#039;&#039;Critical Reflection and Transformation&#039;&#039;&#039;: Addressing the hegemony inherent in education requires critical reflection on the underlying assumptions, power dynamics, and structures that shape educational practices. By interrogating and challenging these assumptions, educators and learners can work towards transforming education into a more equitable and emancipatory endeavor.&lt;br /&gt;
&lt;br /&gt;
In summary, your argument highlights the need to critically examine not only how hegemony is perpetuated through education systems but also how the very conceptualization of education itself reflects and reinforces power dynamics and hierarchies. By interrogating these underlying assumptions and structures, we can work towards creating more inclusive and empowering educational experiences.&lt;br /&gt;
&lt;br /&gt;
=== Genesis ===&lt;br /&gt;
These days I&#039;m having a lot of fun with ChatGPT :)&lt;br /&gt;
&lt;br /&gt;
This is the [https://chat.openai.com/share/9525c588-ee9e-486a-809d-c3c3b7a720c3 chat transcript] that generated the above; note that the LLM is really struggling to locate itself outside the educational hegemony ;)&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Educational_Hegemony&amp;diff=475</id>
		<title>Educational Hegemony</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Educational_Hegemony&amp;diff=475"/>
		<updated>2024-04-23T04:21:44Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Added a version 2&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&#039;&#039;Note: This section was generated by ChatGPT; see details at the end.&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
=== Version 1 ===&lt;br /&gt;
When the dominant system of education itself becomes a hegemony, it creates significant challenges for those seeking to challenge or dismantle it. This phenomenon is often referred to as educational hegemony, where the structures and processes of education perpetuate and reinforce existing power dynamics, ideologies, and inequalities.&lt;br /&gt;
&lt;br /&gt;
Here are some key implications and challenges associated with educational hegemony:&lt;br /&gt;
&lt;br /&gt;
# &#039;&#039;&#039;Reinforcement of Power Structures&#039;&#039;&#039;: Educational hegemony perpetuates existing power structures by privileging certain knowledge systems, perspectives, and voices while marginalizing or silencing others. This reinforces social inequalities and maintains the status quo, making it difficult for marginalized groups to access educational opportunities or have their voices heard.&lt;br /&gt;
# &#039;&#039;&#039;Normalization of Dominant Ideologies&#039;&#039;&#039;: Educational hegemony normalizes and legitimizes dominant ideologies, values, and narratives, often at the expense of alternative viewpoints. This can lead to the internalization of hegemonic beliefs and the suppression of critical thinking and dissent within educational settings.&lt;br /&gt;
# &#039;&#039;&#039;Limited Diversity of Knowledge&#039;&#039;&#039;: Hegemonic educational systems tend to promote a narrow range of knowledge that aligns with the interests of the dominant group or culture. This limits the diversity of perspectives and experiences represented in education, hindering students&#039; ability to develop a comprehensive understanding of the world.&lt;br /&gt;
# &#039;&#039;&#039;Resistance and Transformation&#039;&#039;&#039;: Challenging educational hegemony requires concerted efforts to deconstruct and dismantle existing power structures within education. This may involve promoting inclusive curricula that reflect diverse perspectives, empowering marginalized voices within educational institutions, and fostering critical pedagogies that encourage questioning and dialogue.&lt;br /&gt;
# &#039;&#039;&#039;Alternative Educational Models&#039;&#039;&#039;: Creating alternative educational models outside the hegemonic system can also be a strategy for resistance and transformation. Community-based education initiatives, grassroots learning networks, and alternative schools provide spaces where marginalized groups can assert their own knowledge systems and challenge hegemonic control over education.&lt;br /&gt;
&lt;br /&gt;
In confronting educational hegemony, it&#039;s essential to recognize the interconnectedness of education with broader social, political, and cultural systems of power. By challenging hegemonic structures within education and promoting inclusive and empowering approaches to learning, we can work towards creating more equitable and just educational systems.&lt;br /&gt;
&lt;br /&gt;
=== Version 2 ===&lt;br /&gt;
You make a valid point about the inherent hegemony within the conceptualization of education itself, beyond just its perpetuation through education systems. Indeed, the very structure and language used to describe education can reflect and reinforce power dynamics and hierarchies. Here are some additional considerations and examples that align with your argument:&lt;br /&gt;
&lt;br /&gt;
# &#039;&#039;&#039;Educational Hierarchies&#039;&#039;&#039;: The traditional educational hierarchy, where one must possess certain credentials or degrees to be considered qualified to educate others, reflects a form of knowledge gatekeeping that privileges certain individuals or groups over others. This hierarchical structure reinforces the notion that knowledge is controlled and disseminated by those in positions of authority, perpetuating educational hegemony.&lt;br /&gt;
# &#039;&#039;&#039;Power Dynamics in Pedagogy&#039;&#039;&#039;: The relationship between educator and educatee is often characterized by unequal power dynamics, where the educator holds authority and control over the learning process. Even pedagogical approaches that aim to be more egalitarian, such as Freire&#039;s dialogical pedagogy, can still replicate power differentials inherent in the educational system.&lt;br /&gt;
# &#039;&#039;&#039;Language and Symbolism&#039;&#039;&#039;: The language used in education, such as terms like &amp;quot;teacher&amp;quot; and &amp;quot;student,&amp;quot; can carry implicit assumptions about roles and hierarchies. These linguistic conventions reinforce the idea of the educator as the source of knowledge and the educatee as the passive recipient, perpetuating educational hegemony.&lt;br /&gt;
# &#039;&#039;&#039;Alternative Educational Models&#039;&#039;&#039;: Recognizing and challenging the hegemonic nature of education involves exploring alternative models that disrupt traditional power dynamics. For example, approaches like student-centered learning, where students play a more active role in their own education, seek to empower educatees and challenge the authority of the educator.&lt;br /&gt;
# &#039;&#039;&#039;Critical Reflection and Transformation&#039;&#039;&#039;: Addressing the hegemony inherent in education requires critical reflection on the underlying assumptions, power dynamics, and structures that shape educational practices. By interrogating and challenging these assumptions, educators and learners can work towards transforming education into a more equitable and emancipatory endeavor.&lt;br /&gt;
&lt;br /&gt;
In summary, your argument highlights the need to critically examine not only how hegemony is perpetuated through education systems but also how the very conceptualization of education itself reflects and reinforces power dynamics and hierarchies. By interrogating these underlying assumptions and structures, we can work towards creating more inclusive and empowering educational experiences.&lt;br /&gt;
&lt;br /&gt;
=== Genesis ===&lt;br /&gt;
These days I&#039;m having a lot of fun with ChatGPT :)&lt;br /&gt;
&lt;br /&gt;
This is the [https://chat.openai.com/share/9525c588-ee9e-486a-809d-c3c3b7a720c3 chat transcript].&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Educational_Hegemony&amp;diff=474</id>
		<title>Educational Hegemony</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Educational_Hegemony&amp;diff=474"/>
		<updated>2024-04-23T02:43:46Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;&amp;#039;&amp;#039;Note: This section was generated by ChatGPT; see details at the end.&amp;#039;&amp;#039;  When the dominant system of education itself becomes a hegemony, it creates significant challenges for those seeking to challenge or dismantle it. This phenomenon is often referred to as educational hegemony, where the structures and processes of education perpetuate and reinforce existing power dynamics, ideologies, and inequalities.  Here are some key implications and challenges associated with e...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&#039;&#039;Note: This section was generated by ChatGPT; see details at the end.&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
When the dominant system of education itself becomes a hegemony, it creates significant challenges for those seeking to challenge or dismantle it. This phenomenon is often referred to as educational hegemony, where the structures and processes of education perpetuate and reinforce existing power dynamics, ideologies, and inequalities.&lt;br /&gt;
&lt;br /&gt;
Here are some key implications and challenges associated with educational hegemony:&lt;br /&gt;
&lt;br /&gt;
# &#039;&#039;&#039;Reinforcement of Power Structures&#039;&#039;&#039;: Educational hegemony perpetuates existing power structures by privileging certain knowledge systems, perspectives, and voices while marginalizing or silencing others. This reinforces social inequalities and maintains the status quo, making it difficult for marginalized groups to access educational opportunities or have their voices heard.&lt;br /&gt;
# &#039;&#039;&#039;Normalization of Dominant Ideologies&#039;&#039;&#039;: Educational hegemony normalizes and legitimizes dominant ideologies, values, and narratives, often at the expense of alternative viewpoints. This can lead to the internalization of hegemonic beliefs and the suppression of critical thinking and dissent within educational settings.&lt;br /&gt;
# &#039;&#039;&#039;Limited Diversity of Knowledge&#039;&#039;&#039;: Hegemonic educational systems tend to promote a narrow range of knowledge that aligns with the interests of the dominant group or culture. This limits the diversity of perspectives and experiences represented in education, hindering students&#039; ability to develop a comprehensive understanding of the world.&lt;br /&gt;
# &#039;&#039;&#039;Resistance and Transformation&#039;&#039;&#039;: Challenging educational hegemony requires concerted efforts to deconstruct and dismantle existing power structures within education. This may involve promoting inclusive curricula that reflect diverse perspectives, empowering marginalized voices within educational institutions, and fostering critical pedagogies that encourage questioning and dialogue.&lt;br /&gt;
# &#039;&#039;&#039;Alternative Educational Models&#039;&#039;&#039;: Creating alternative educational models outside the hegemonic system can also be a strategy for resistance and transformation. Community-based education initiatives, grassroots learning networks, and alternative schools provide spaces where marginalized groups can assert their own knowledge systems and challenge hegemonic control over education.&lt;br /&gt;
&lt;br /&gt;
In confronting educational hegemony, it&#039;s essential to recognize the interconnectedness of education with broader social, political, and cultural systems of power. By challenging hegemonic structures within education and promoting inclusive and empowering approaches to learning, we can work towards creating more equitable and just educational systems.&lt;br /&gt;
&lt;br /&gt;
==== Genesis ====&lt;br /&gt;
These days I&#039;m having a lot of fun with ChatGPT :)&lt;br /&gt;
&lt;br /&gt;
This is the [https://chat.openai.com/share/9525c588-ee9e-486a-809d-c3c3b7a720c3 chat transcript].&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Conceptualizations_of_Children&amp;diff=466</id>
		<title>Conceptualizations of Children</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Conceptualizations_of_Children&amp;diff=466"/>
		<updated>2024-04-17T17:46:26Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;(Draft)&lt;br /&gt;
&lt;br /&gt;
There are several competing views of children, of which the following are most relevant in the context of Education&lt;br /&gt;
&lt;br /&gt;
* Children as Chattel, the property of parents / state - this was the dominant conceptualisation at the time of the introduction of mass public funded education&lt;br /&gt;
* Children as innocent Cherubs, originating in the Enlightenment, influencing the work of &amp;quot;Progressive&amp;quot; educators such as Rousseau&lt;br /&gt;
* Children as assets - raw material to be refined to productive future workers, as in modern Human Capital Theory, especially the [[Reductive Human Capital Theory|reductive version]]&lt;br /&gt;
* [[Children as the Subject of Rights]]&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=The_Disability_of_Childhood&amp;diff=465</id>
		<title>The Disability of Childhood</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=The_Disability_of_Childhood&amp;diff=465"/>
		<updated>2024-04-17T11:23:25Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;According to the Social Model of Disability, people with impairments are ‘disabled’ by the barriers operating in society that exclude and discriminate against them. Are Children Disabled?  == Children have a Right to be Heard - but not in the drafting of the CRC == The Convention on the Rights of Persons with Disabilities was the first human rights treaty negotiation to [https://legal.un.org/avl/ha/crpd/crpd.html benefit from the participation of its target stake...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;According to the [[Social Model of Disability]], people with impairments are ‘disabled’ by the barriers operating in society that exclude and discriminate against them. Are Children Disabled?&lt;br /&gt;
&lt;br /&gt;
== Children have a Right to be Heard - but not in the drafting of the CRC ==&lt;br /&gt;
The Convention on the Rights of Persons with Disabilities was the first human rights treaty negotiation to [https://legal.un.org/avl/ha/crpd/crpd.html benefit from the participation of its target stakeholders] - this is very good, &lt;br /&gt;
&lt;br /&gt;
means that the UN Convention on the Rights of the Child, which recognized [[Children as the Subject of Rights]], and their Right to be Heard, did not consider it worthwhile to include children in the drafting of the CRC. This is not surprising given that the original convention [[Gaslighting in the CRC|permitted gaslighting of children]].&lt;br /&gt;
&lt;br /&gt;
== Impairment vs Disability ==&lt;br /&gt;
From a Social Model perspective, there is a radical difference between impairment and disability:&lt;br /&gt;
&lt;br /&gt;
* &#039;&#039;&#039;Impairment&#039;&#039;&#039; is an individual’s physical, sensory or cognitive difference (for example, being blind, experiencing bipolar, having M.S. or a learning difficulty).&lt;br /&gt;
* &#039;&#039;&#039;Disability&#039;&#039;&#039; is the name for the social consequences of having an impairment. People with impairments are disabled by society, so disability is therefore a social construct that can be changed and removed.&lt;br /&gt;
&lt;br /&gt;
== Are children impaired? ==&lt;br /&gt;
Compared to the norms of adulthood, children are naturally impaired - it is usually in the early 20ies that the development of the brain is completed. It is perhaps worth remembering that mental capacity does not increase monotonically with age. At some point, either as a result of old age (senility) or degenerative diseases, our mental capacity decreases.&lt;br /&gt;
&lt;br /&gt;
We would certainly consider dementia to be an impairment, why would we not say that a child who yet fully developed their faculties is also likewise impaired?&lt;br /&gt;
&lt;br /&gt;
== Are children disabled? ==&lt;br /&gt;
Because of the barriers operating in society that exclude and discriminate against them, where their rights are routinely suppressed and violated by adults who are unilaterally and paternalistically deciding &amp;quot;the best interest of the child&amp;quot;, Children are disabled.&lt;br /&gt;
&lt;br /&gt;
Indeed adult paternalism (adultism) in the context of children is very similar to ableist paternalism towards disabled people (including elderly). It is also noteworthy that the Convention on the Rights of Persons with Disabilities speaks of no longer treating disabled people as objects of charity, and UNICEF uses the same term in describing children as the Subject of Rights when introducing the importance of Child Rights.&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Gaslighting_in_the_CRC&amp;diff=464</id>
		<title>Gaslighting in the CRC</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Gaslighting_in_the_CRC&amp;diff=464"/>
		<updated>2024-04-17T10:59:15Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;Article 12 (1) of the UN Convention on the Rights of the Child reads:&amp;lt;blockquote&amp;gt;States Parties shall assure to the child who is capable of forming his or her own views the right to express those views freely in all matters affecting the child, the views of the child being given due weight in accordance with the age and maturity of the child.&amp;lt;/blockquote&amp;gt;This appears to be a powerful statement of Rights, except that it shoots itself in the foot with two clauses that invi...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Article 12 (1) of the UN Convention on the Rights of the Child reads:&amp;lt;blockquote&amp;gt;States Parties shall assure to the child who is capable of forming his or her own views the right to express those views freely in all matters affecting the child, the views of the child being given due weight in accordance with the age and maturity of the child.&amp;lt;/blockquote&amp;gt;This appears to be a powerful statement of Rights, except that it shoots itself in the foot with two clauses that invite adults to gaslight children who form inconvenient views:&lt;br /&gt;
&lt;br /&gt;
# the qualifier &#039;&#039;&amp;quot;who is capable of forming his or her own views&amp;quot;&#039;&#039;. Who is deciding this capability? Not the child - by definition, a child who has a view will see themselves as capable of forming a view.&lt;br /&gt;
# the opportunity to disregard the child&#039;s view based on their age and maturity&lt;br /&gt;
&lt;br /&gt;
It was not until 2009 (20 years later!) that this was addressed in General Comment 12&amp;lt;blockquote&amp;gt;20. States parties shall assure the right to be heard to every child “capable of forming his or her own views”. This phrase should not be seen as a limitation, but rather as an obligation for States parties to assess the capacity of the child to form an autonomous opinion to the greatest extent possible. This means that States parties cannot begin with the assumption that a child is incapable of expressing her or his own views. On the contrary, States parties should presume that a child has the capacity to form her or his own views and recognize that she or he has the right to express them; it is not up to the child to first prove her or his capacity.&lt;br /&gt;
&lt;br /&gt;
29. By requiring that due weight be given in accordance with age and maturity, article 12 makes it clear that age alone cannot determine the significance of a child’s views. Children’s levels of understanding are not uniformly linked to their biological age. Research has shown that information, experience, environment, social and cultural expectations, and levels of support all contribute to the development of a child’s capacities to form a view. For this reason, the views of the child have to be assessed on a case-by-case examination.&lt;br /&gt;
&lt;br /&gt;
30. Maturity refers to the ability to understand and assess the implications of a particular matter, and must therefore be considered when determining the individual capacity of a child. Maturity is difficult to define; in the context of article 12, it is the capacity of a child to express her or his views on issues in a reasonable and independent manner. The impact of the matter on the child must also be taken into consideration. The greater the impact of the outcome on the life of the child, the more relevant the appropriate assessment of the maturity of that child&amp;lt;/blockquote&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Social_Model_of_Disability&amp;diff=463</id>
		<title>Social Model of Disability</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Social_Model_of_Disability&amp;diff=463"/>
		<updated>2024-04-17T10:13:01Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;The Social Model of Disability was developed by Disabled people to identify and take action against Disabled people’s oppression and exclusion. It was developed as a direct challenge to the prevailing models of disability that viewed disability as an individual, medical problem that needed to be prevented, cured or contained; and/or as a charitable issue that viewed Disabled people as unfortunates who needed to be pitied and catered for by segregated, charitable servic...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The Social Model of Disability was developed by Disabled people to identify and take action against Disabled people’s oppression and exclusion. It was developed as a direct challenge to the prevailing models of disability that viewed disability as an individual, medical problem that needed to be prevented, cured or contained; and/or as a charitable issue that viewed Disabled people as unfortunates who needed to be pitied and catered for by segregated, charitable services.&lt;br /&gt;
&lt;br /&gt;
Reference: [https://www.inclusionlondon.org.uk/about-us/disability-in-london/social-model/the-social-model-of-disability-and-the-cultural-model-of-deafness The Social Model of Disability at Inclusion London]&lt;br /&gt;
&lt;br /&gt;
== Medical and Charitable Models of Disability ==&lt;br /&gt;
Both the Medical and Charitable Models of Disability rest on assumptions of what a Disabled person ‘can’t do’ because of their impairment; for example: “She cannot walk, therefore she will never be able to work”. A Medical Model of Disability will then focus on trying to help the individual to walk again through operations or equipment, whilst a Charitable Model of Disability will conclude that the person who is unable to walk needs special charitable services (often segregated from society), such as day centres, as an alternative to work. Both of these Models locate the source of the ‘problem’ as the individual Disabled person and, in doing so, place responsibility for the situation onto the Disabled person and away from society and how it is run and organised.&lt;br /&gt;
&lt;br /&gt;
== The Social Model of Disability ==&lt;br /&gt;
The Social Model of Disability, developed over the last 40 years by Disabled people, is a radically different Model to the Medical and Charitable approach to disability described above. It states that people have impairments but that the oppression, exclusion and discrimination people with impairments face is not an inevitable consequence of having an impairment, but is caused instead by the way society is run and organised.&lt;br /&gt;
&lt;br /&gt;
The Social Model of Disability holds that people with impairments are ‘disabled’ by the barriers operating in society that exclude and discriminate against them.&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=School_Choice:_Who_chooses%3F&amp;diff=462</id>
		<title>School Choice: Who chooses?</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=School_Choice:_Who_chooses%3F&amp;diff=462"/>
		<updated>2024-04-16T14:14:38Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;Parents were initially granted the right to choose the education of their children, but it is now the Child who has the Right to choose their own education (with appropriate direction and guidance by Parents).  Parents deciding on their children&amp;#039;s education without listening to the opinion of the children is a violation of child rights.  Note: This article is written on the basis of International Human Rights law (it does not consider national or regional Human Rights la...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Parents were initially granted the right to choose the education of their children, but it is now the Child who has the Right to choose their own education (with appropriate direction and guidance by Parents).&lt;br /&gt;
&lt;br /&gt;
Parents deciding on their children&#039;s education without listening to the opinion of the children is a violation of child rights.&lt;br /&gt;
&lt;br /&gt;
Note: This article is written on the basis of International Human Rights law (it does not consider national or regional Human Rights law - for example, in [https://omnesmag.com/en/focus/childrens-education/ Spain, parents have a constitutional right] to choose the education of their children)&lt;br /&gt;
&lt;br /&gt;
== Parental Choice in 1948 ==&lt;br /&gt;
The Universal Declaration of Human Rights was the first international recognition of education as a right. In drafting of Article 26, while there was an understanding that education was a right for all ages, the implicit assumption was that elementary education would occur during childhood (and those who reached adulthood without receiving it should have the opportunity to receive it as adults). While recognising that education was the absolute right of the child, there was much debate about how the right could be ensured, as the child was not able to claim the right for themself.&lt;br /&gt;
&lt;br /&gt;
In order to explicitly avoid state monopoly on education (which had contributed to the rise of the Nazi regime), article 26 included the clause&amp;lt;blockquote&amp;gt;&#039;&#039;&amp;quot;Parents have a prior right to choose the kind of education that shall be given to their children&amp;quot;&#039;&#039;&amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==== Right to Homeschool and the UDHR ====&lt;br /&gt;
While some Homeschooling / Parental Rights organisations refer to UDHR 26 (3) as a guarantee of the right to home school, it is clear from the minutes of the drafting that the intention was to have a choice of schools (including schools provided by non-state actors), but not to facilitate homeschooling.&lt;br /&gt;
&lt;br /&gt;
References: [https://unesdoc.unesco.org/ark:/48223/pf0000380161 Parental choice and the right to education: revisiting article 26 of the Universal Declaration of Human Rights]&lt;br /&gt;
&lt;br /&gt;
== Parental Choice in the 1960s ==&lt;br /&gt;
The choice of Parents (extended also to legal guardians) to choose the education for their children was first recognized in a binding treaty in Article 5 of the [https://www.ohchr.org/en/instruments-mechanisms/instruments/convention-against-discrimination-education#article-5 Convention against Discrimination in Education (CADE, 1960)], which states:&amp;lt;blockquote&amp;gt;(b) &#039;&#039;&amp;quot;It is essential to respect the liberty of parents and, where applicable, of legal guardians, firstly to &#039;&#039;&#039;choose for their children institutions other than those maintained by the public authorities&#039;&#039;&#039; but conforming to such minimum educational standards as may be laid down or approved by the competent authorities and, secondly, to ensure in a manner consistent with the procedures followed in the State for the application of its legislation, the religious and moral education of the children in conformity with their own convictions; and no person or group of persons should be compelled to receive religious instruction inconsistent with his or their conviction;&amp;quot;&#039;&#039;&amp;lt;/blockquote&amp;gt;This was reiterated in Article 13 of the [https://www.ohchr.org/en/instruments-mechanisms/instruments/international-covenant-economic-social-and-cultural-rights#article-13 International Covenant on Economic, Social and Cultural Rights (ICESCR, 1966)], which states       &amp;lt;blockquote&amp;gt;(3) &#039;&#039;&amp;quot;The States Parties to the present Covenant undertake to have respect for the liberty of parents and, when applicable, legal guardians, to &#039;&#039;&#039;choose for their children schools, other than those established by the public authorities&#039;&#039;&#039;, which conform to such minimum educational standards as may be laid down or approved by the State and to ensure the religious and moral education of their children in conformity with their own convictions&amp;quot;&#039;&#039;       &amp;lt;/blockquote&amp;gt;&#039;&#039;&#039;Maintained vs Established&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Maintained - Who is paying for the upkeep; Established - Who founded it;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Other than those maintained&amp;quot; in CADE can be interpreted to still mean a restriction on choosing schools established by public authorities, whereas &amp;quot;other than those established&amp;quot; in ICESCR also allows schools established by Non-State Actors.&lt;br /&gt;
&lt;br /&gt;
Reference: Sorry, I remember reading about this distinction but I can&#039;t find the reference&lt;br /&gt;
&lt;br /&gt;
== The Right to Establish Schools ==&lt;br /&gt;
Parental Right to choose non-state schools is meaningless unless Non-State Actors have the right to establish schools, and this is recognized in Article 13 of the ICESCR:&amp;lt;blockquote&amp;gt;(4) &#039;&#039;&amp;quot;No part of this article shall be construed so as to interfere with the liberty of individuals and bodies to establish and direct educational institutions, subject always to the observance of the principles set forth in paragraph 1 of this article and to the requirement that the education given in such institutions shall conform to such minimum standards as may be laid down by the State.&amp;quot;&#039;&#039;&amp;lt;/blockquote&amp;gt;Note: Non-State Actors are not only private providers (for-profit or not-for-profit); it can include, for example, religious and charitable organizations.&lt;br /&gt;
&lt;br /&gt;
== Right to Choose and the Convention on the Rights of the Child (1989) ==&lt;br /&gt;
With the CRC, [[Children as the Subject of Rights|Children were recognized as the Subject of Rights]] for the first time.&lt;br /&gt;
&lt;br /&gt;
So while Right to Establish Schools of ICESCR 13 (4) is still reiterated as Article 29 (2)...&amp;lt;blockquote&amp;gt;&#039;&#039;&amp;quot;No part of the present article or article 28 shall be construed so as to interfere with the liberty of individuals and bodies to establish and direct educational institutions, subject always to the observance of the principle set forth in paragraph 1 of the present article and to the requirements that the education given in such institutions shall conform to such minimum standards as may be laid down by the State.&amp;quot;&#039;&#039;&amp;lt;/blockquote&amp;gt;...the Parents&#039; / Guardians&#039; Right to Choose was omitted. Instead, the CRC recognizes the Right of the Child to have and express their opinion (not just on education but on all matters affecting them) and have that opinion heard, with greater weightage as the child matures, with Article 12 stating&amp;lt;blockquote&amp;gt;(1) &#039;&#039;&amp;quot;States Parties shall assure to the child who is capable of forming his or her own views the right to &#039;&#039;&#039;express those views freely in all matters affecting the child&#039;&#039;&#039;, the views of the child being given due weight in accordance with the age and maturity of the child.&amp;quot;,&#039;&#039;&amp;lt;/blockquote&amp;gt;Of course, the CRC does not expect that a child will choose their education without any guidance, so Article 5 provides for Parents/Guardians to support the child in the exercise of all their Rights (including the Right to be Heard):&amp;lt;blockquote&amp;gt;&#039;&#039;&amp;quot;States Parties shall respect the &#039;&#039;&#039;responsibilities, rights and duties of parents&#039;&#039;&#039; or, where applicable, the members of the extended family or community as provided for by local custom, legal guardians or other persons legally responsible for the child, &#039;&#039;&#039;to provide, in a manner consistent with the evolving capacities of the child, appropriate direction and guidance&#039;&#039;&#039; in the exercise by the child of the rights recognized in the present Convention.&amp;quot;&#039;&#039;&amp;lt;/blockquote&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=The_Search_for_Truth_in_a_Democratic_Society&amp;diff=459</id>
		<title>The Search for Truth in a Democratic Society</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=The_Search_for_Truth_in_a_Democratic_Society&amp;diff=459"/>
		<updated>2024-04-15T04:42:59Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;&amp;quot;The Search for Truth in a Democratic Society&amp;quot; was a section in the report titled [https://www.connexions.org/CxLibrary/Docs/CX5636-HallDennis.htm &amp;quot;Living and Learning&amp;quot; in The Report of the Provincial Committee on Aims and Objectives of Education in the Schools of Ontario in 1968] (?)      &amp;#039;&amp;#039;If the loftiest ideals of truth can be sought only in a free society, then it is exceedingly important that education, the formal cradle of truth-seekers, reflect an awareness of tho...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&amp;quot;The Search for Truth in a Democratic Society&amp;quot; was a section in the report titled [https://www.connexions.org/CxLibrary/Docs/CX5636-HallDennis.htm &amp;quot;Living and Learning&amp;quot; in The Report of the Provincial Committee on Aims and Objectives of Education in the Schools of Ontario in 1968] (?) &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;If the loftiest ideals of truth can be sought only in a free society, then it is exceedingly important that education, the formal cradle of truth-seekers, reflect an awareness of those factors in our society which can throttle the free flow of individual thought and action.&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Democracy implies the freedom to think, to dissent, and to bring about change in a lawful manner in the interest of all. It is a flexible, responsive form of government, difficult to describe in fixed terms. Democracy does not arise as a result of imposed or structured political practices, but as a dynamic, liberating force, nurtured by the people themselves. It can thrive and flourish only when its citizens are free to search continually for new ideas, models, and theories to replace outmoded knowledge in an effort to serve an ever-increasing populace tomorrow. A true democracy is a free and responsible society, and one aspect cannot exist or have meaning without the other.&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;To ensure its continuity, a free society must develop and promote opportunities for science, philosophy, the humanities, and the fine arts to flourish side by side, strengthening and complementing each other in the search for truth. All aspects of learning must be given support, for great ideas are not the exclusive property of an intellectual elite. They can permeate the atmosphere of a free society, and can be grasped and acted upon by great numbers of people. What happens at the universities has significance for primary education, and the reverse is also true. Excellence in quality and humaneness of approach affect everyone in the society.&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;The climate of acceptance in which a child in kindergarten can ask a question springs from the same sources which make it possible for the scientist and the poet to make imaginative leaps. When mature philosophers and artists are muzzled in their forms of expression, we can expect that the child in nursery school will be inhibited in the free expression of his play activities. Freedom to search for truth at every educational level is one of the stoutest ramparts of a free society, and this defence we must never yield if we are to protect our way of life.&#039;&#039;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Conceptualizations_of_Children&amp;diff=458</id>
		<title>Conceptualizations of Children</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Conceptualizations_of_Children&amp;diff=458"/>
		<updated>2024-04-15T03:53:43Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;(Draft)&lt;br /&gt;
&lt;br /&gt;
There are several competing views of children, of which the following are most relevant in the context of Education&lt;br /&gt;
&lt;br /&gt;
* Children as Chattel, the property of parents / state - this was the dominant conceptualisation at the time of the introduction of mass public funded education&lt;br /&gt;
* Children as innocent Cherubs, originating in the Enlightenment, influencing the work of &amp;quot;Progressive&amp;quot; educators such as Rousseau&lt;br /&gt;
* Children as future workers, as in modern Human Capital Theory, especially the [[Reductive Human Capital Theory|reductive version]]&lt;br /&gt;
* [[Children as the Subject of Rights]]&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Children_as_the_Subject_of_Rights&amp;diff=457</id>
		<title>Children as the Subject of Rights</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Children_as_the_Subject_of_Rights&amp;diff=457"/>
		<updated>2024-04-15T03:52:36Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;== Children as Rights Holders == With the adoption of the UN Convention on the Rights of the Child (CRC) in 1989 (entry in to force in 1990), Children were recognized as the Subject of Rights.  This is a recent conceptualisation of children (among other conceptualizations) in the contemporary Human Rights discourse, described by UNICEF as &amp;quot;Children are neither the property of their parents nor are they helpless objects of charity. They...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Children as Rights Holders ==&lt;br /&gt;
With the adoption of the UN Convention on the Rights of the Child (CRC) in 1989 (entry in to force in 1990), Children were recognized as the Subject of Rights.&lt;br /&gt;
&lt;br /&gt;
This is a recent conceptualisation of children (among other [[Conceptualizations of Children|conceptualizations]]) in the contemporary Human Rights discourse, described by UNICEF as &amp;quot;Children are neither the property of their parents nor are they helpless objects of charity. They are human beings and are the subject of their own rights.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
References: [https://www.unicef.org/child-rights-convention/child-rights-why-they-matter#:~:text=Children%20are%20neither%20the%20property,develop%20to%20their%20full%20potential. UNICEF: Child Rights and why they Matter]&lt;br /&gt;
&lt;br /&gt;
== History ==&lt;br /&gt;
The first so-called recognition of children&#039;s Rights was the [[wikipedia:Declaration_of_the_Rights_of_the_Child|Geneva Declaration of the Rights of the Child]] by the League of Nations in 1924, but this was as the [[Objects and Subjects of Rights|Object, not the Subject, of Rights]]. Janus Korzcak, possibly the earliest defender of Child Rights and certainly one of the founders of the modern children&#039;s rights movement, was rightly critical of the Geneva Declaration, as it listed the duty of adults rather than the rights of the child. His ideas posthumously inspired the Polish delegation to the United Nations (UN) in 1979, the International Year of the Child, to call for an international treaty safeguarding children’s rights, which spurred the process by which the General Assembly adopted the UNCRC ten years later (Feldman).&lt;br /&gt;
&lt;br /&gt;
References:&lt;br /&gt;
&lt;br /&gt;
* [https://violenceagainstchildren.un.org/news/poland-and-convention-rights-child-celebrating-vision-janus-korczac-put-child-dignity-first UN acknowledgement of Korczak&#039;s legacy at the 25th Anniversary of the CRC]&lt;br /&gt;
* [https://sci-hub.se/https://muse.jhu.edu/article/628008/summary Daniel Feldman, Honoring the Child’s Right to Respect: Janusz Korczak as Holocaust Educator]&lt;br /&gt;
* [https://www.unicef.org/child-rights-convention/history-child-rights Timeline of the History of Child Rights]&lt;br /&gt;
&lt;br /&gt;
== Implicit Exclusion ==&lt;br /&gt;
Reading the early documents of contemporary Human Rights (the Universal Declaration of Human Rights (1948), the International Covenant on Economic, Social and Cultural Rights (1966), and the International Covenant on Civil and Political Rights (1966)), it is not evident that children are not the Subject of Rights - in fact, Article 1 of the UDHR begins &#039;&#039;&amp;quot;All human beings are born free and equal in dignity and rights.&amp;quot;&#039;&#039; which would imply that rights accrue at birth. They arguably could be read that all people of all ages have all the rights, and children have additional rights (Eg. Articles 23 &amp;amp; 24 of the ICCPR) - but the reality was that children were only granted the rights (as objects) where explicitly mentioned - they were denied other rights by [[Implicit Exclusion]].&lt;br /&gt;
&lt;br /&gt;
== Further Reading ==&lt;br /&gt;
&lt;br /&gt;
* [https://journals.openedition.org/revss/4767 Children  as Rights Holders, Current Debate and Challenges (2020)]&lt;br /&gt;
* [https://plato.stanford.edu/entries/rights-children/ Children&#039;s Rights (2002, revised 2023)] at [https://plato.stanford.edu/index.html Stanford Encyclopedia of Philosophy]&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Conceptualizations_of_Children&amp;diff=455</id>
		<title>Conceptualizations of Children</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Conceptualizations_of_Children&amp;diff=455"/>
		<updated>2024-04-15T03:49:13Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;(Draft)  There are several competing views of children, of which the following are most relevant in the context of Education  * Children as Chattel, the property of parents / state - this was the dominant conceptualisation at the time of the introduction of mass public funded education * Children as innocent Cherubs, originating in the Enlightenment, influencing the work of &amp;quot;Progressive&amp;quot; educators such as Rousseau * Children as future workers, as in modern Human Capital...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;(Draft)&lt;br /&gt;
&lt;br /&gt;
There are several competing views of children, of which the following are most relevant in the context of Education&lt;br /&gt;
&lt;br /&gt;
* Children as Chattel, the property of parents / state - this was the dominant conceptualisation at the time of the introduction of mass public funded education&lt;br /&gt;
* Children as innocent Cherubs, originating in the Enlightenment, influencing the work of &amp;quot;Progressive&amp;quot; educators such as Rousseau&lt;br /&gt;
* Children as future workers, as in modern Human Capital Theory, especially the [[Reductive Human Capital Theory|reductive version]]&lt;br /&gt;
* Children as the Subject of Rights&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Objects_and_Subjects_of_Rights&amp;diff=454</id>
		<title>Objects and Subjects of Rights</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Objects_and_Subjects_of_Rights&amp;diff=454"/>
		<updated>2024-04-14T15:14:04Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;Note: This text was generated by ChatGPT 3.5, &amp;quot;What is the difference between being the object of rights and the subject of rights&amp;quot; (notice how Children are the example cited for &amp;quot;object of rights&amp;quot;, despite being recognized by the UN Convention on the Rights of the Child as the subject of rights in 1989)  The distinction between being the object of rights and the subject of rights lies in the role and status of the individual in relation to rights, responsibilities, and...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Note: This text was generated by ChatGPT 3.5, &amp;quot;What is the difference between being the object of rights and the subject of rights&amp;quot; (notice how Children are the example cited for &amp;quot;object of rights&amp;quot;, despite being recognized by the UN Convention on the Rights of the Child as the subject of rights in 1989)&lt;br /&gt;
&lt;br /&gt;
The distinction between being the object of rights and the subject of rights lies in the role and status of the individual in relation to rights, responsibilities, and agency within a legal, moral, or social context:&lt;br /&gt;
&lt;br /&gt;
== Object of Rights: ==&lt;br /&gt;
* Definition: When someone is considered the object of rights, they are the recipient or beneficiary of rights and protections conferred upon them by law, custom, or societal norms.&lt;br /&gt;
* Role: As an object of rights, the individual is the focus or target of legal or moral obligations held by others, known as duty bearers. Their rights are recognized and respected, but they may have limited agency or control over the exercise and assertion of those rights.&lt;br /&gt;
* Example: Children, for instance, are often viewed as objects of rights. They have entitlements to protection, care, education, and participation, but these rights are typically safeguarded and enforced by adults, such as parents, caregivers, or legal guardians.&lt;br /&gt;
&lt;br /&gt;
== Subject of Rights: ==&lt;br /&gt;
* Definition: When someone is considered the subject of rights, they are recognized as active agents who possess rights, freedoms, and entitlements, and have the capacity to exercise and assert those rights.&lt;br /&gt;
* Role: As a subject of rights, the individual holds legal, moral, and social agency to claim, defend, and exercise their rights. They are empowered to participate in decision-making processes, express their views, and advocate for their interests.&lt;br /&gt;
* Example: Adults in democratic societies are typically viewed as subjects of rights. They have the ability to vote, express their opinions, engage in legal contracts, and pursue various opportunities without undue interference. They are active participants in society with the capacity to shape their own lives and contribute to the common good.&lt;br /&gt;
&lt;br /&gt;
In summary, while both being the object of rights and the subject of rights involve the recognition of individuals&#039; entitlements to rights and protections, the distinction lies in the extent of agency, autonomy, and control over the exercise and assertion of those rights. Being the object of rights often implies a more passive role, whereas being the subject of rights implies active participation and agency in claiming and exercising rights.&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Implicit_Exclusion&amp;diff=452</id>
		<title>Implicit Exclusion</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Implicit_Exclusion&amp;diff=452"/>
		<updated>2024-04-14T07:20:19Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page with &amp;quot;Note: This text was generated by ChatGPT 3.5, &amp;quot;1 page summary of Implicit Exclusion&amp;quot;  == Implicit Exclusion == Implicit exclusion refers to the phenomenon where specific groups are systematically overlooked, disregarded, or denied access to resources, rights, or participation within societal, political, legal, or economic frameworks, despite seemingly inclusive language or policies. This form of exclusion operates under the surface of formal equality and neutrality, ofte...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Note: This text was generated by ChatGPT 3.5, &amp;quot;1 page summary of Implicit Exclusion&amp;quot;&lt;br /&gt;
&lt;br /&gt;
== Implicit Exclusion ==&lt;br /&gt;
Implicit exclusion refers to the phenomenon where specific groups are systematically overlooked, disregarded, or denied access to resources, rights, or participation within societal, political, legal, or economic frameworks, despite seemingly inclusive language or policies. This form of exclusion operates under the surface of formal equality and neutrality, often embedded in cultural norms, institutional practices, or legal interpretations that do not explicitly discriminate but nonetheless result in discriminatory outcomes.&lt;br /&gt;
&lt;br /&gt;
== Historical Context and Examples: ==&lt;br /&gt;
Historically, implicit exclusion can be traced through various societal structures. For instance, the U.S. Declaration of Independence proclaims that &amp;quot;all men are created equal,&amp;quot; yet this principle did not apply to enslaved Africans or indigenous peoples at the time, who were either outright denied human status or categorized in ways that excluded them from the rights afforded to others. Similarly, women were excluded from the political process through their omission in the definition of &amp;quot;men,&amp;quot; affecting their political and legal status.&lt;br /&gt;
&lt;br /&gt;
Globally, colonial histories offer clear examples of implicit exclusion. Colonial powers often imposed systems that prioritized European values and norms, while indigenous practices and people were marginalized or invalidated, an aspect thoroughly critiqued in postcolonial studies. Frantz Fanon’s analysis of the psychological impact of colonialism in &amp;quot;The Wretched of the Earth&amp;quot; illustrates how colonial rule implicitly excluded colonized individuals from the identity of being fully human or deserving of self-determination.&lt;br /&gt;
&lt;br /&gt;
== Mechanisms of Implicit Exclusion: ==&lt;br /&gt;
The mechanisms through which implicit exclusion operates are varied:&lt;br /&gt;
&lt;br /&gt;
* Legal frameworks: Laws that are written in neutral language can be applied in a biased manner, where interpretations enforce traditional hierarchies or stereotypes.&lt;br /&gt;
* Economic policies: Economic reforms and policies might be designed in ways that favor certain groups over others, often reflecting the interests of more powerful economic actors while marginalizing minority communities.&lt;br /&gt;
*Cultural norms and stereotypes: Social perceptions and cultural stereotypes can lead to exclusionary practices in hiring, education, and law enforcement, where individuals from certain backgrounds are implicitly seen as less capable, trustworthy, or deserving.&lt;br /&gt;
* Institutional practices: Schools, workplaces, and government bodies may employ practices that, while not overtly discriminatory, favor particular groups through criteria that reflect implicit biases or unexamined assumptions about merit, capability, or social fit.&lt;br /&gt;
&lt;br /&gt;
== Impact and Contemporary Relevance: ==&lt;br /&gt;
The impact of implicit exclusion is profound, affecting economic opportunities, political representation, social mobility, and access to education and healthcare. In contemporary debates, implicit exclusion is crucial to understanding why disparities persist in seemingly equitable systems. For example, discussions about systemic racism in policing, gender disparities in STEM fields, or class biases in education all touch on how implicit exclusion operates.&lt;br /&gt;
&lt;br /&gt;
== Addressing Implicit Exclusion: ==&lt;br /&gt;
Efforts to address implicit exclusion require a multi-faceted approach:&lt;br /&gt;
&lt;br /&gt;
* Policy revisions: Creating policies that not only address overt discrimination but also tackle the subtler forms of bias embedded in the application of laws and policies.&lt;br /&gt;
* Awareness and education: Programs aimed at increasing awareness about implicit biases and their effects can help in reshaping cultural and institutional norms.&lt;br /&gt;
* Inclusive practices: Developing practices in hiring, governance, and law enforcement that explicitly consider and counteract historical biases and structural inequalities.&lt;br /&gt;
By examining and addressing implicit exclusion, societies can move closer to genuine inclusivity, ensuring that equality on paper translates to equality in reality.&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=451</id>
		<title>Reductive Human Capital Theory</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=451"/>
		<updated>2024-04-14T07:07:26Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Human Capital Theory ==&lt;br /&gt;
Human Capital Theory posits that education has an instrumental role, the acquisition of skills and competencies for the promotion of economic goals, where students (future workers) accumulate human capital to increase their value in the marketplace by bringing more expertise and effectiveness to their job tasks.&lt;br /&gt;
&lt;br /&gt;
Reference: &lt;br /&gt;
[https://www.sciencedirect.com/topics/social-sciences/human-capital-theory Human Capital Theory] on [https://www.sciencedirect.com ScienceDirect]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Reductive Human Capital Theory ==&lt;br /&gt;
Zachary Stein, author of Education in a Time Between Worlds, uses the term Reductive Human Capital Theory to mean reducing the purpose of education to be only for wage labour employment in a capitalist society:&amp;lt;blockquote&amp;gt;&#039;&#039;&#039;This brings us on to another theme, which is what you describe as “the inadequacies of approaches to education based on reductive human capital theory.” What’s wrong with education to get a job?&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Nothing. In fact, there is something is profoundly correct about human capital theory, in so far as social system need people who can fill the jobs that need to be done. If you are a society that builds ships you need to educate ship builders, or you will no longer be a ship building society, within a single generation.&lt;br /&gt;
&lt;br /&gt;
But &#039;&#039;reductive&#039;&#039; human capital theory says that education is &#039;&#039;only&#039;&#039; about that. And &#039;&#039;that&#039;&#039; is particularly about wage labor employment in a capitalist society. This is very different from the broader and more correct idea that educational systems need to create the humans that in turn create the next society. &amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Reference: [https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society Article by Zachary Stein]&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=229</id>
		<title>Reductive Human Capital Theory</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=229"/>
		<updated>2024-02-23T14:32:45Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Human Capital Theory ==&lt;br /&gt;
Human Capital Theory posits that education has an instrumental role, the acquisition of skills and competencies for the promotion of economic goals &amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780080448947005777&amp;lt;/ref&amp;gt; , where students (future workers) accumulate human capital to increase their value in the marketplace by bringing more expertise and effectiveness to their job tasks &amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780081019214000142&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Reductive Human Capital Theory ==&lt;br /&gt;
Zachary Stein, author of Education in a Time Between Worlds, uses the term Reductive Human Capital Theory to mean reducing the purpose of education to be only for wage labour employment in a capitalist society&amp;lt;ref&amp;gt;https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society. https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society.&amp;lt;/ref&amp;gt;:&amp;lt;blockquote&amp;gt;&#039;&#039;&#039;This brings us on to another theme, which is what you describe as “the inadequacies of approaches to education based on reductive human capital theory.” What’s wrong with education to get a job?&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Nothing. In fact, there is something is profoundly correct about human capital theory, in so far as social system need people who can fill the jobs that need to be done. If you are a society that builds ships you need to educate ship builders, or you will no longer be a ship building society, within a single generation.&lt;br /&gt;
&lt;br /&gt;
But &#039;&#039;reductive&#039;&#039; human capital theory says that education is &#039;&#039;only&#039;&#039; about that. And &#039;&#039;that&#039;&#039; is particularly about wage labor employment in a capitalist society. This is very different from the broader and more correct idea that educational systems need to create the humans that in turn create the next society. &amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=228</id>
		<title>Reductive Human Capital Theory</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=228"/>
		<updated>2024-02-23T14:29:48Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Human Capital Theory ==&lt;br /&gt;
Human Capital Theory posits that education has an instrumental role, the acquisition of skills and competencies for the promotion of economic goals&amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780080448947005777&amp;lt;/ref&amp;gt;, where students (future workers) accumulate human capital to increase their value in the marketplace by bringing more expertise and effectiveness to their job tasks&amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780081019214000142&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Reductive Human Capital Theory ==&lt;br /&gt;
Zachary Stein, author of Education in a Time Between Worlds, uses the term Reductive Human Capital Theory to mean reducing the purpose of education to be only for wage labour employment in a capitalist society&amp;lt;ref&amp;gt;https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society. https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society.&amp;lt;/ref&amp;gt;:&amp;lt;blockquote&amp;gt;&#039;&#039;&#039;This brings us on to another theme, which is what you describe as “the inadequacies of approaches to education based on reductive human capital theory.” What’s wrong with education to get a job?&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Nothing. In fact, there is something is profoundly correct about human capital theory, in so far as social system need people who can fill the jobs that need to be done. If you are a society that builds ships you need to educate ship builders, or you will no longer be a ship building society, within a single generation.&lt;br /&gt;
&lt;br /&gt;
But &#039;&#039;reductive&#039;&#039; human capital theory says that education is &#039;&#039;only&#039;&#039; about that. And &#039;&#039;that&#039;&#039; is particularly about wage labor employment in a capitalist society. This is very different from the broader and more correct idea that educational systems need to create the humans that in turn create the next society. &amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=227</id>
		<title>Reductive Human Capital Theory</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=227"/>
		<updated>2024-02-23T14:28:14Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Human Capital Theory ==&lt;br /&gt;
Human Capital Theory posits that education has an instrumental role, the acquisition of skills and competencies for the promotion of economic goals&amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780080448947005777&amp;lt;/ref&amp;gt;, where students (future workers) accumulate human capital to increase their value in the marketplace by bringing more expertise and effectiveness to their job tasks&amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780081019214000142&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Reductive Human Capital Theory ==&lt;br /&gt;
Zachary Stein, author of Education in a Time Between Worlds, uses the term Reductive Human Capital Theory to mean reducing the purpose of education to be only for wage labour employment in a capitalist society&amp;lt;ref&amp;gt;https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society. https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society.&amp;lt;/ref&amp;gt;:&amp;lt;blockquote&amp;gt;&#039;&#039;&#039;This brings us on to another theme, which is what you describe as “the inadequacies of approaches to education based on reductive human capital theory.” What’s wrong with education to get a job?&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Nothing. In fact, there is something is profoundly correct about human capital theory, in so far as social system need people who can fill the jobs that need to be done. If you are a society that builds ships you need to educate ship builders, or you will no longer be a ship building society, within a single generation.&lt;br /&gt;
&lt;br /&gt;
But &#039;&#039;reductive&#039;&#039; human capital theory says that education is &#039;&#039;only&#039;&#039; about that. And &#039;&#039;that&#039;&#039; is particularly about wage labor employment in a capitalist society. This is very different from the broader and more correct idea that educational systems need to create the humans that in turn create the next society. &amp;lt;/blockquote&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=226</id>
		<title>Reductive Human Capital Theory</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=226"/>
		<updated>2024-02-23T14:27:36Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Fixed footnotes&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Human Capital Theory ==&lt;br /&gt;
Human Capital Theory posits that education has an instrumental role, the acquisition of skills and competencies for the promotion of economic goals&amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780080448947005777&amp;lt;/ref&amp;gt;, where students (future workers) accumulate human capital to increase their value in the marketplace by bringing more expertise and effectiveness to their job tasks&amp;lt;ref&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780081019214000142&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Reductive Human Capital Theory ==&lt;br /&gt;
Zachary Stein, author of Education in a Time Between Worlds, uses the term Reductive Human Capital Theory to mean reducing the purpose of education to be only for wage labour employment in a capitalist society&amp;lt;ref&amp;gt;[https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society. https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society.]&amp;lt;/ref&amp;gt;:&amp;lt;blockquote&amp;gt;&#039;&#039;&#039;This brings us on to another theme, which is what you describe as “the inadequacies of approaches to education based on reductive human capital theory.” What’s wrong with education to get a job?&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Nothing. In fact, there is something is profoundly correct about human capital theory, in so far as social system need people who can fill the jobs that need to be done. If you are a society that builds ships you need to educate ship builders, or you will no longer be a ship building society, within a single generation.&lt;br /&gt;
&lt;br /&gt;
But &#039;&#039;reductive&#039;&#039; human capital theory says that education is &#039;&#039;only&#039;&#039; about that. And &#039;&#039;that&#039;&#039; is particularly about wage labor employment in a capitalist society. This is very different from the broader and more correct idea that educational systems need to create the humans that in turn create the next society. &amp;lt;/blockquote&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=225</id>
		<title>Reductive Human Capital Theory</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Reductive_Human_Capital_Theory&amp;diff=225"/>
		<updated>2024-02-23T14:26:13Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Human Capital Theory ==&lt;br /&gt;
Human Capital Theory posits that education has an instrumental role, the acquisition of skills and competencies for the promotion of economic goals&amp;lt;nowiki&amp;gt;&amp;lt;ref&amp;gt;&amp;lt;/nowiki&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780080448947005777&amp;lt;nowiki&amp;gt;&amp;lt;/ref&amp;gt;&amp;lt;/nowiki&amp;gt;, where students (future workers) accumulate human capital to increase their value in the marketplace by bringing more expertise and effectiveness to their job tasks&amp;lt;nowiki&amp;gt;&amp;lt;ref&amp;gt;&amp;lt;/nowiki&amp;gt;https://www.sciencedirect.com/science/article/abs/pii/B9780081019214000142&amp;lt;nowiki&amp;gt;&amp;lt;/ref&amp;gt;&amp;lt;/nowiki&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Reductive Human Capital Theory ==&lt;br /&gt;
Zachary Stein, author of Education in a Time Between Worlds, uses the term Reductive Human Capital Theory to mean reducing the purpose of education to be only for wage labour employment in a capitalist society&amp;lt;nowiki&amp;gt;&amp;lt;ref&amp;gt;&amp;lt;/nowiki&amp;gt;[https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society. https://perspectivainsideoutcom.wordpress.com/2019/12/04/zachary-stein-on-education-in-a-time-between-worlds/#:~:text=But%20reductive%20human%20capital%20theory,turn%20create%20the%20next%20society.]&amp;lt;nowiki&amp;gt;&amp;lt;/ref&amp;gt;&amp;lt;/nowiki&amp;gt;:&amp;lt;blockquote&amp;gt;&#039;&#039;&#039;This brings us on to another theme, which is what you describe as “the inadequacies of approaches to education based on reductive human capital theory.” What’s wrong with education to get a job?&#039;&#039;&#039;&lt;br /&gt;
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Nothing. In fact, there is something is profoundly correct about human capital theory, in so far as social system need people who can fill the jobs that need to be done. If you are a society that builds ships you need to educate ship builders, or you will no longer be a ship building society, within a single generation.&lt;br /&gt;
&lt;br /&gt;
But &#039;&#039;reductive&#039;&#039; human capital theory says that education is &#039;&#039;only&#039;&#039; about that. And &#039;&#039;that&#039;&#039; is particularly about wage labor employment in a capitalist society. This is very different from the broader and more correct idea that educational systems need to create the humans that in turn create the next society. &amp;lt;/blockquote&amp;gt;&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
	<entry>
		<id>https://ess.super-memory.org/index.php?title=Hegemonic_Silencing&amp;diff=205</id>
		<title>Hegemonic Silencing</title>
		<link rel="alternate" type="text/html" href="https://ess.super-memory.org/index.php?title=Hegemonic_Silencing&amp;diff=205"/>
		<updated>2024-02-22T09:19:30Z</updated>

		<summary type="html">&lt;p&gt;Sifaan: Created page&lt;/p&gt;
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&lt;div&gt;== Definition ==&lt;br /&gt;
&#039;&#039;The use of power by the hegemony to silence questions/dissent that challenge the authority of the hegemony&#039;&#039;&lt;br /&gt;
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This is a common practice in any hegemony, but in the context of this Wiki it is pertinent that Education makes use of this many ways - students are not allowed to question challenge teachers; teachers are not allowed to question policy makers; no one is allowed to question that state&#039;s control of education.&lt;br /&gt;
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== History ==&lt;br /&gt;
In a post on [https://web.facebook.com/akila.ramanayake/posts/pfbid02M96NJUcHZZejvFy5nXC6n4WecXFHxTRTt75wwizggYGLiGfbjX8nLgWFvs8aze7Zl?__cft__&amp;amp;#x5B;0&amp;amp;#x5D;=AZVKoPRGMwZvFp81NOSb_gQMm53jAiN8mVjfmr-C0xzqGK1CRaf1lku8c7bzf-CuYNeIlb8sWiVjydU03mbIzi6gcC-OsvV6JW-RiyYcUGK_xJY5nL6t-l9XUiktjO2AnD8o8pjDKYbmjWcLTIyumStxaZqRnXAN2mWjGTcLeb1ijg&amp;amp;__tn__=%2CO%2CP-R Facebook], ven. Kalubowila Ananda used the label &amp;quot;emotional blackmail&amp;quot; to describe &#039;&#039;“පොඩිකාලේ ඉඳන් බුද්ධාගම ගැන මට ගැටලු තිබුනා, ඒවා ප්‍රශ්න කරාම වැඩිහිටියෝ, ස්වාමීන්වහනේලා කිව්වේ ඔයවගේ ප්‍රශ්න අහන්න එපා, පවු සිද්ධවෙනවා, අපායේ යනවා, ආර්‍ය් උපවාද වෙනවා කියලා... මේක බුද්දාගමට නෙවෙයි හැම ආගමකටම පොදු තත්වයක්. ප්‍රශ්න කරන අයව මානසිකව බියවැද්දීම”&#039;&#039; [Loose Translation: &amp;quot;When I was a child I had concerns about Buddhism. When I questioned them, elders, clergy told me not ask such questions, as it is sin, I will go to Hell. Scaring people who ask questions is an issue common to all religions&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[[Sifaan Zavahir]] proposed Hegemonic Silencing as a better term.&lt;br /&gt;
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== Questions ==&lt;br /&gt;
Is there a more suitable term already existent in literature?&lt;/div&gt;</summary>
		<author><name>Sifaan</name></author>
	</entry>
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