Week 10 - Perspectives and Other Utterances for Possibilities Within Home Economics/Human Ecology...

Week 10

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Week 10 - Perspectives and Other Utterances for Possibilities Within Home Economics/Human Ecology/Family Studies AnnaLee Parnetta Gayle Abbott-Mackie Kelsey Kwong by Mind Map: Week 10 - Perspectives and Other Utterances for Possibilities Within Home Economics/Human Ecology/Family Studies AnnaLee Parnetta Gayle Abbott-Mackie Kelsey Kwong

1. Aoki, T. (2005). Locating living pedagogy in teacher “research”: Five metonymic moments. In W. F. Pinar & R. L. Irwin, (Eds.), Curriculum in a new key (pp. 425-432). NJ: Lawrence Erlbaum Associates, Inc.

1.1. Aoki writes about five metonymic moments that offered perspective for him on the quest to find the discursive site of living pedagogy.

1.1.1. What is metonymy? \mə-ˈtä-nə-mē\: a figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute or with which it is associated (as “crown” in “lands belonging to the crown”) Confused? Maybe this will help... A metaphor uses substitution whereas a metonym uses association. Therefore the metonymic moments that Aoki speaks of are stories of connection and continuity rather than metaphors or symbols for something else. They cannot be directly translated. Metaphor: A teacher is a gardener, planting the seed and watching it grow. Metonymy: Ms.Gardener totally drowned the class today.

1.2. Metonymic Moments

1.2.1. In the continuum of curriculum-as-planned and curriculum-as-lived is a site of living pedagogy, located somewhere in/between.

1.2.2. "The site between representational and non-representational discourse is the site of living pedagogy". This is a much theorized space which Aoki labels the site of metonymy.

1.2.3. Priority is often placed on presence (e.g. curriculum plans) over absence. Acknowledging absence can "open ourselves to discourses beyond".

1.2.4. The Japanese character for 'person' is '人'. Aoki believes that the two strokes say that it requires two to make a person (self + other).

1.2.5. A condensed version of a Zen parable: To those who know nothing about Zen, a mountain is a mountain. To those who study Zen, mountains are no longer mountains. To those who understand Zen, mountains are again mountains.

1.3. Aoki's writing can be used as an example of effective storytelling – maybe the point is leaving the writing open to interpretation and not making prescriptions. Everyone’s journey will be different, and so Aoki doesn’t give any answers. Everything is murky (or is this just me?), but this allows the reader to come to their own conclusions.

1.4. Justaposing binaries, Aoki attempts to "create new curricular language with the use of '/,' a space that is neither vertical nor horizontal, but is both and/not, a space of generative possibilities."

1.5. "To search for the in-between becomes more familiar as we realize that we all sit in flux awaiting new understandings."

2. King. T, (2008) The art of indigenous knowledge. In Gary Knowles & Ardra Cole (Eds.). Handbook of the arts in qualitative research (pp. 13-25). Thousand Oaks, CA; Sage.

2.1. Story telling involves CHANGE: change in the voice of the storyteller, change in the details, change in the order of events, change in the dialogue and change in the response of the aduience...YET.. the outcome is the same for the story's message and truth.

2.1.1. Example: Turtle Island: the world never leaves the turtle's back and the turtle never swims away. As for the number of turtles that is dependent upon the story teller.

2.2. ASSUMPTIONS regarding oral literature as stated by the author : 1) that in order for a story to be complete stories must be written down 2) that written stories have an inherent sophistication that oral literature lacks.


2.3.1. "And in the English speaking world nothing could be easier for we are surrounded by stories and we can trace these stories back to other stories and from there back to the beginnings of language." p 15

2.3.2. "We both knew that stories were medicines that a story told one way could cure, that the same story told another way could injure." (p 14)

2.3.3. "Indeed, the ability to read and write and keep records is understood as one of the primary markers of an advanced civilization." p 15

2.3.4. "The past was unuasable, for it had not only trapped Native people in a time wrap, it also insisted that our past was all we had. No present. No future." (p 20)

2.3.5. "Indians aren't necessarily inferior. They just have different gifts. Their skin isn't the problem. It's their nature." (p 19)

2.4. QUESTION: "How do you quantify something that has sound, but no physical form." p 15)

2.4.1. There are statitstics collected regarding written literature such as number of readers but there is no statstics about oral literature.

2.5. The Indegenous world has based much of its teachings and life lesson on the passing of oral tradition. As oral tradition is based on passing stories from on generation to another generation a fear arose of the loss of these stories and so many stories have been collected written down and kept, although it is questioned whether people actually read these stories. As teachers we tell stories to relate ideas, concepts and lesson onto our students so they remember the lessons to be learned. Are what we do as teachers the same as what te Indigeneous cultures does. Do our stories in the classroom have a present and a future as they are based on expeiriences of the past.

3. Reynolds, J. (2006) School based nutrition education - Making it work. Journal of the HEIA, 13(1), 12-18.

3.1. Reynolds' writes about how, those of us involved in nutrition education, would like to think we are making a difference in developing sustainable, health-promoting eating behaviors in young people.

3.1.1. Her admonishment that "learning experiences must connect with students' worlds and the worlds of their families" is autobiographical in nature, it is the strong suggestion that our students understand better a curriculum that brings self understanding to the fore. This can also be referred to as autoethenography. What is autoethnography? Autoethnography is a form of self-reflection and writing that explores the researcher's personal experience and connects this autobiographical story to wider cultural, political, and social meanings and understandings. It differs from ethnography -a qualitative research method in which a researcher uses participant observation and interviews in order to gain a deeper understanding of a group's culture- in that autoethnography focusses on the writer's subjective experience rather than, or in interaction with, the beliefs and practices of others.

3.2. Theoretical Models for Behavior Change in Nutrition Education

3.2.1. Let students explore their eating behaviors

3.2.2. Learning experiences must connect with students' worlds and the worlds of their families.

3.2.3. Focus on nutrition priorities.

3.3. Educational Research is a must to guide planning and STUDENTS SHOULD STUDY FEWER THINGS BUT IN GREATER DEPTH

3.3.1. Checklist to examine programs and learning experiences

3.4. Empowering for a healthy lifestyle involves GOAL SETTING. Students need to analyze their own food intakes, make judgements, set goals and use social networks to achieve their goals.

3.5. The 8 steps of the Empowerment Process and Empowerment Practice

4. Our Week 10 Stories

4.1. Lorraine Dulder

4.1.1. Public speaking is not easy for anyone. "This story demonstrates how teachers can use their own personal experiences to develop a deeper rapport for students and that students can trust that the teacher is empathetic towards their situation."

4.2. Sarah Williams

4.2.1. Everyone knows someone who has been affected by diabetes, heart disease or cancer. Students better understand a curriculum that brings self-understanding to the forefront.

4.3. Kelsey Kwong

4.3.1. Making up stories with your class can be a valuable way of creating shared experiences.

4.4. Gayle Abbott-Mackie

4.4.1. To "cut it" with a knife, you have to "be sharp". If you are careful, knives can be used in a safe manner. In telling storyies about knife safety the teacher shows that she knows what she is talking about, cares about the student and does not want anyone to get hurt.

4.5. AnnaLee Parnetta

4.5.1. As teachers many of us have stories we tell our students orally. These stories are locked up in our memories and we pull them out and tell them to our students (the next generation)when needed. We use these stories to give a message to our students and empower them with a story/information that hopefully holds some meaning to them in the future.

4.6. Kelli Wolfe-Enslow

4.6.1. “Empowerment practice.” My students experienced this intellectual rigour because they worked together collaboratively for a common goal [of giving to the Lion's Club].

4.7. Michelle Gau

4.7.1. By telling this story [Of students who did not listen and made their angel food cake with 12 whole eggs!] I have expressed to my students an explicit and implicit lesson that they can hopefully relate and connect to their own lived.

4.8. Diane Parr

4.8.1. Empowerment through knitting. We are all teachers!

4.9. Megan Dehghan

4.9.1. Regardless of what job you have in the kitchen even the Executive Chef, dishes are not below you. Everyone must do dishes in my kitchen.

4.10. Ayala Johnson

4.10.1. The legends I like to teach make connections between storytelling, ethnobotany (human uses of plants), historical tradition, and practicality (in case my students ever find themselves “without food” in the forests of the Pacific Northwest.

4.11. Jennifer Thys

4.11.1. "if you really knew me, you would know...".

4.12. Lauren Belonio

4.12.1. A story of food choice leads to an examination of alternative value positions, as Reynolds discusses, by thinking from a variety of different perspectives: the individual, the family, the manufacturers etc.

4.13. Amy Parkinson

4.13.1. Measuring IS important, if nothing else, for preservation of future embarrassment!

4.14. Karen MacIsaac

4.14.1. [Sharing "who I am" story at the beginning of the year] allows kids to see that I am “human”, that I love what I do (and they see that), and that learning is a lifelong journey and what we do helps to shape “who we are becoming”.

4.15. Catherine Hay

4.15.1. Story telling involves change and this change has many levels. My role model, my mother, taught me that abuse is not to be tolerated, whether it is being done to us or to others. She showed me how to stand up to an abuser, and how to offer help, even when the victim is unable to accept that help.

4.16. Dean Crouse

4.16.1. Storytelling adds to the lesson; an illustrative antedote brings curriculum to life. It is better if the experience related happened to you. It makes the story authentic and an enhancement of the teaching.

4.17. Nicole Lazier

4.17.1. No matter what they what want to do - pursue that path and choose what you love to do as our career needs to be something that you love to do as much of our happiness rests on what we do for a living as so much of our time is given to it.

4.18. Diane O'Shea

4.18.1. I immediately opened the oven only to have a huge cloud of toxic smoke pour into my lungs. This smoke lingered in my throat and lungs for days! The source of the smoke proved to be a couple of Crayola markers that some little darling or darlings had thrown into the oven “in fun”.

4.19. Kendra Henderson

4.19.1. Leaving dirty dishes in group settings can cause major issues. "I tell my class this story and also encourage them to think about their futures."

4.20. Amber Hampe

4.20.1. It is important to share our own stories of bullies and of fear with our students so that they understand that they are never alone.

4.21. Joseph P. Tong

4.21.1. The story of the 'nubbin' shows that "if something results in something that is unexpected, we can still move on and continue with vigor and persistence".