The Volume Examines, In Depth, The Implications Of Indian History And Philosophy For Contemporary Mathematics And Science. The Conclusions Challenge Current Formal Mathematics And Its Basis In The Western Dogma That Deduction Is Infallible (Or That It Is Less Fallible Than Induction). The Development Of The Calculus In India, Over A Thousand Years, Is Exhaustively Documented In This Volume, Along With Novel Insights, And Is Related To The Key Sources Of Wealth-Monsoon-Dependent Agriculture And Navigation Required For Overseas Trade - And The Corresponding Requirement Of Timekeeping. Refecting The Usual Double Standard Of Evidence Used To Construct Eurocentric History, A Single, New Standard Of Evidence For Transmissions Is Proposed. Using This, It Is Pointed Out That Jesuits In Cochin, Following The Toledo Model Of Translation, Had Long-Term Opportunity To Transmit Indian Calculus Texts To Europe. The European Navigational Problem Of Determining Latitude, Longitude, And Loxodromes, And The 1582 Gregorian Calendar-Reform, Provided Ample Motivation. The Mathematics In These Earlier Indian Texts Suddenly Starts Appearing In European Works From The Mid-16Th Century Onwards, Providing Compelling Circumstantial Evidence. While The Calculus In India Had Valid Pramana, This Differed From Western Notions Of Proof, And The Indian (Algorismus) Notion Of Number Differed From The European (Abacus) Notion. Hence, Like Their Earlier Difficulties With The Algorismus, Europeans Had Difficulties In Understanding The Calculus, Which, Like Computer Technology, Enhanced The Ability To Calculate, Albeit In A Way Regarded As Epistemologically Insecure. Present-Day Difficulties In Learning Mathematics Are Related, Via Phylogeny Is Ontogeny , To These Historical Difficulties In Assimilating Imported Mathematics. An Appendix Takes Up Further Contemporary Implications Of The New Philosophy Of Mathematics For The Extension Of The Calculus, Which Is Needed To Handle The Infinities Arising In The Study Of Shock Waves And The Renormalization Problem Of Quantum Field Theory.

More than any other field in education, the social and cultural foundations of education reflect many of the conflicts, tensions, and forces in American society. This is hardly surprising, since the area focuses on issues such as race, gender, socioeconomic class, the impact of technology on learning, what it means to be educated, and the role of teaching and learning in a societal context. The Encyclopedia of the Social and Cultural Foundations of Education provides a comprehensive introduction to the social and cultural foundations of education. With more than 400 entries, the three volumes of this indispensable resource offer a thorough and interdisciplinary view of the field for all those interested in issues involving schools and society. Key Features · Provides an interdisciplinary perspective from areas such as comparative education, educational anthropology, educational sociology, the history of education, and the philosophy of education · Presents essays on major movements in the field, including the Free School and Visual Instruction movements · Includes more than 130 biographical entries on important men and women in education · Offers interpretations of legal material including Brown v. Board of Education(1954) and the GI Bill of Rights · Explores theoretical debates fundamental to the field such as religion in the public school curriculum, rights of students and teachers, surveillance in schools, tracking and detracking, and many more · Contains a visual history of American education with nearly 350 images and an accompanying narrative Key Themes · Arts, Media, and Technology · Curriculum · Economic Issues · Equality and Social Stratification · Evaluation, Testing, and Research Methods · History of Education · Law and Public Policy · Literacy · Multiculturalism and Special Populations · Organizations, Schools, and Institutions · Religion and Social Values · School Governance · Sexuality and Gender · Teachers · Theories, Models, and Philosophical Perspectives · A Visual History of American Education

The 'Encyclopedia' provides an introduction to the social and cultural foundations of education. The first two volumes consist of A-Z entries, featuring essays representing the major disciplines including philosophy, history, and sociology, and a third volume is made up of documentary, photographic, and visual resources.

This book of essays is a sequel to the ‘International Conference on Decolonising Our Universities’ held in Penang, Malaysia from June 27 to 29, 2011. The Conference was jointly organised by the Universiti Sains Malaysia and Citizens International in cooperation with the Higher Education Leadership Academy of the Malaysian Ministry of Higher Education. At the Conference, speaker after speaker pointed out that education in Asia and Africa is too Westcentric. It blindly apes European universities, European curricula and European paradigms. The papers in this volume examine possible ways of overcoming this problem of intellectual enslavement in Asian and African citadels of learning. It must be pointed out at the very outset that this book is not meant to be a tirade against the West. Its aim is not to ask Asian and African universities to shut out Europe and North America or to be insular or to wear blinds. Its aim is positive – to make Asian and African tertiary education truly global and at the same time socially relevant. This cannot be done unless the intellectual monopoly of the West is broken and European knowledge is made to make way for the review, teaching and expansion of the vast knowledge of other societies and cultures. European knowledge may supplement, but never replace, other valid knowledge systems and traditions. The book is divided into eight parts. Part I creates the setting, provides an overview of the state of our universities, reflects on decolonisation of our intellectual heritage and explains how colonial education was used to assault our cultures. Part II contains a wish-list of the decolonised university. There are essays on the philosophical basis of an African university and about how the sacred and the secular can be integrated and how the community can be brought back into the university. Part III critically examines the promise and performance of UNESCO in decolonisation of Asian and African institutions of higher learning. Part IV discusses eurocentrism in social sciences, in mathematics and in science curricula. Part V highlights the state of social sciences and the law today and provides an alternative discourse in social theory, history, psychotherapy, psychology, law and language education. Part VI discusses regional decolonising initiatives in the Philippines, Taiwan, Turkey and Iran. Part VII provides insights into some experiments in transforming academic pedagogy. Finally, Part VIII contains some personal journeys in decolonisation of the self. This book of essays is meant to coincide with Malaysia’s Independence Day on August 31, 1957. The hope is that the timing will underline the point that the stains of cultural and intellectual imperialism do not end with the attainment of political freedom. Freedom is a state of the mind and, regrettably, throughout Asia and Africa, the enslavement of the mind has continued long after the coloniser has gone back home. This humiliating state of affairs must end, not only to give meaning to political independence but also to improve the quality of our education by giving to our students a better panorama of world knowledge and thereby to increase their choices. Decolonisation of our universities is not an exercise in flag-waving nationalism. Its aim is ameliorative. Diversity and pluralism of knowledge systems are vital for meeting many of the moral, social and economic challenges of the times and for avoiding the frightening economic, educational and cultural consequences of Europe’s near-total intellectual and educational monopoly over Asia, Africa and Latin America. For example, Western models of development have proved to be a nightmare and have not served Asia and Africa well. Economic theories from the West have brought the whole world to the brink of an environmental catastrophe. Asian universities should offer a critique of the ethnocentrism of Western scholarship by pointing out that a middle class Western lifestyle and what that entails in terms of the nuclear family, the consumer society, living in suburbia and extensive private space may neither be workable nor desirable on a fragile planet. The humiliating story of intellectual enslavement in each field and in each region is best told in the words of the authors. What must be noted is the ways in which this subservience manifests itself. Our university courses reflect the false belief that Western knowledge is the sum total of all human knowledge. The books prescribed and the icons and godfathers of knowledge are overwhelmingly from the North Atlantic countries. Titles written by scholars and thinkers from Asia and Africa are rarely included in the book list. This may indicate a pervasive inferiority complex or ignorance of the contribution of the East to world civilisation. Any evaluation of right and wrong, of justice and fairness, of poverty and development, and of what is wholesome and worthy of celebration tends to be based on Western perceptions. Eastern ideas and institutions are viewed through Western prisms and invariably regarded as primitive and in need of change. Despite decades of political independence, the framework assumptions of our law, politics, economics, education, history, science, art and culture remain dictated by our former colonial masters. Our concept of the good life and our views on human rights have very tenuous links to our indigenous traditions. Our cultural values, domestic relations, music, food and dressing – indeed our whole Weltanschauung is constructed on a Western edifice of knowledge. Our concept of beauty has been socially constructed by Hollywood media. In our professions, most of the icons we look up to are Western. In our universities, the syllabi we draft, the books we prescribe, the theories we blindly ape, the new abodes of the sacred we worship have very little connection with our own intellectual and moral heritage. It is fashionable in Asian universities to import expatriate lecturers, external examiners and guest speakers exclusively from North Atlantic countries. Asian scholars are generally not regarded as fit for such recognition. The underlying assumption is that Asians and Africans matter little and in all aspects of existence we need civilisational guidance from the overlords of humankind in Europe and America. How did we fall into such depths of enslavement and reverse racism? An essay in the volume points out that the colonisers conquered our mind by dismissing and deriding our cultures, alienating us from our roots and putting us in awe of the culture of the masters. They used the colonial education system for the production of a competent but submissive class. They replaced local languages with the English language extinguishing along with local languages, the cultural and moral nuances and perspectives that surround a language. The colonisers falsified and obliterated historical records of intellectual achievements by Asian and African scholars and inventors. They borrowed extensively from the East but shamelessly failed to acknowledge that debt. In many cases they Latinised Eastern names to make them sound European. The world does not know that during the European Dark Ages, scintillating educational developments were taking place in Asia and Africa. While Europe slept, China, India, Persia and Egypt practised science, invented algebra, furthered mathematics, metallurgy, law and logic. They conducted complex medical operations, invented rockets, wrote treatises in philosophy, sociology and astronomy. A more recent form of Western hegemony is the yearly university ranking lists. Western education, Western science and Western achievements are subjected to evaluation on criteria that are rigged in their favour. A host of Western consultants and experts unabashedly glorify American and European achievements and certify and celebrate the unique quality of their education system. A recent claim was made that American society symbolised ‘the end of history’ implying thereby that no further human progress was necessary anywhere else. The book’s ultimate aim is to discover what needs to be done to liberate our minds and our souls; to end this academic colonialism; to restore our dignity and independence. We must shed the slavish mentality of blindly aping Western paradigms. We must stop sucking up to the Western academic system. We need to send Columbus packing back home. Not only the Columbus outside but also the Columbus within. We need to rediscover the suppressed knowledge of our civilisations and to reconnect with our rich heritage. We must embark on a voyage of discovery of our ancestors’ intellectual wanderings and rediscover the wonders and heritage of China, India, Persia, Mesopotamia, Egypt and other Eastern and African civilisations. We must combat the many fabrications and plagiarisms of Western ‘innovators’ and we must give credit where credit is due to those in Asia and Africa who pioneered the ideas. It must be clarified that it is not part of our agenda to ask European and American universities to include the treasures of the East in their syllabi. Whether their world-views should be enriched by the insights and reflections of the East, or whether they should remain insular and wear blinds, is their own problem. Further, it is not our aim to shut out the West but to end blind and exclusive reliance on it. We need to root our education in our own soil; to tap our own intellectual resources first and to make our education relevant to our societal conditions. No amount of imported academics or theories can do this, only us. We are aware that our endeavour will be mocked by many in the West. We will also be opposed by many elites in the East who believe that ‘West is best’ and whose capitulation to Europe perpetuates Western intellectual hegemony. Such opposition to the basic thesis of this book will only serve to confirm the phenomenon of ‘legitimation and false consciousness’ whereby the oppressed are so brainwashed that they cooperate with their oppressors. ‘It is the final triumph of a system of domination when the dominated start singing its virtues.’ In preparing this volume, we received invaluable help from many individuals and institutions. Universiti Sains Malaysia and Citizens International provided the funds for publication. Ayesha Bilimoria helped with the editing of the bulk of the pieces. Jenessey Dias performed brisk transcription of the presentations from the DVDs. Shafeeq, Sameera and Noor Aini Masri gave secretarial assistance. Professor Dato’ Dr. Md Salleh Yaapar and his team from the USM Press did everything else with great courtesy, speed and professionalism. Citizens International’s S.M. Mohamed Idris and Uma Ramaswamy assisted with the printing. To all of them we owe a debt of gratitude. We hope that this book will highlight what is on any measure a shameful condition and that it will inspire at least some Asian educators to think afresh, to chart new directions, to search for the best in their indigenous traditions, yet to keep the windows of their mind open to the world.

Edited by a diverse group of expert collaborators, the Handbook of the Cultural Foundations of Learning is a landmark volume that brings together cutting-edge research examining learning as entailing inherently cultural processes. Conceptualizing culture as both a set of social practices and connected to learner identities, the chapters synthesize contemporary research in elaborating a new vision of the cultural nature of learning, moving beyond summary to reshape the field toward studies that situate culture in the learning sciences alongside equity of educational processes and outcomes. With the recent increased focus on culture and equity within the educational research community, this volume presents a comprehensive, innovative treatment of what has become one of the field’s most timely and relevant topics.

This volume presents multiple perspectives on the uses of the history of mathematics for teaching and learning, including the value of historical topics in challenging mathematics tasks, for provoking teachers’ reflection on the nature of mathematics, curriculum development questions that mirror earlier pedagogical choices in the history of mathematics education, and the history of technological innovations in the teaching and learning of mathematics. An ethnomathematical perspective on the history of mathematics challenges readers to appreciate the role of mathematics in perpetuating consequences of colonialism. Histories of the textbook and its uses offer interesting insights into how technology has changed the fundamental role of curriculum materials and classroom pedagogies. History is explored as a source for the training of teachers, for good puzzles and problems, and for a broad understanding of mathematics education policy. Third in a series of sourcebooks from the International Commission for the Study and Improvement of Mathematics Teaching, this collection of cutting-edge research, stories from the field, and policy implications is a contemporary and global perspective on current possibilities for the history of mathematics for mathematics education. This latest volume integrates discussions regarding history of mathematics, history of mathematics education and history of technology for education that have taken place at the Commission's recent annual conferences.

This book proposes a New Enlightenment – a new way of looking at the non-Western world. Breaking new ground, the essays chart a course beyond Eurocentric discourses (which completely ignore the contributions of Asia, Africa and Latin-America) and forms of nativism (which are usually ethnocentric discourses). The volume: Focuses on the historical aspects of knowledge-production and its colonization; Examines the genre of multilinear histories that displaces hegemonic Eurocentric discourses; Enlarges the scope of multilinear historicism whereby Asia, Europe, Africa and the Americas are drawn in a new humanistic knowledge system; Studies how colonization is resisted in both the non-Western and Western world. Lucid and engaging, this book will be of great interest to scholars and researchers of social theory, education, politics and public policy.

Describes fundamental differences in learning beliefs between the Western mind model and the East Asian virtue model of learning.

On stock Western history, science originated among the Greeks, and then developed in post-renaissance Europe. This story was fabricated in three phases. First, during the Crusades, scientific knowledge from across the world, in captured Arabic books, was given a theologically-correct origin by claiming it was all transmitted from the Greeks. The key cases of Euclid (geometry) and Claudius Ptolemy (astronomy)— both concocted figures — are used to illustrate this process. Second, during the Inquisition, world scientific knowledge was again assigned a theologically-correct origin by claiming it was not transmitted from others, but was “independently rediscovered” by Europeans. The cases of Copernicus and Newton (calculus) illustrate this process of “revolution by rediscovery”. Third, the appropriated knowledge was reinterpreted and aligned to post-Crusade theology. Colonial and racist historians exploited this, arguing that the (theologically) “correct” version of scientific knowledge (geometry, calculus, etc.) existed only in Europe. These processes of appropriation continue to this day.