Educational Psychology—Limitations and Possibilities

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Counter-memory and Re-memory-ing for Social Action 589 we accept educational psychology’s traditional theory of memory, the above example presents no difficulty for teachers and learners. For critical theorists it does. When teachers and learners accept the traditional theory of memory as produced by academic disciplines such as educational psychology; when this dominant construction of memory enters society and institutions as natural, normal, and universal; when memory is encoded with singular truths; when memory is stored as homogenous, authoritative knowledge; and when memory is retrieved as individualistic yet universal, the fundamental promises of a postmodern democratic society are being corroded. This takes us back to the questions asked by critical pedagogues: What counts as memory and what doesn’t? Whose memories count and whose don’t? What happens when dominant status quo memories are challenged (counter-memory)? What happens when one person’s, one cultural group’s, one nation’s, one civilization’s memories are in conflict with the dominant’s? In what contexts were the memories constructed? By whom? How? How does context influence what and whose memories count? Why those and not others? What does it mean to have a “good” memory or a “bad” memory? These are just a few of the possible questions that can be and should be asked when the postmodern principles of democratic societies, institutions, and nations are at stake. Theories and practices of plurality, diversity, inclusiveness, equity, and social justice are just a few of the principles used when examining and critiquing, excavating and connecting, articulating memory and memories. Without these principles and freedom to ask the questions, memories are no more than objects of totalitarianism and brainwashing made to appear natural, neutral, and normal. RETHINKING TEACHING AND LEARNING PRACTICES A theoretical rethinking of what counts as memory produces a change in practices. Postmodern memory and counter-memory do recognize the practices of modern constructions of memory and uses their frameworks sometimes. They do so, however, with a different set of questions similar to those listed in previous paragraphs. To rethink our teaching and learning practices, what seems the best and, dare I say, logical place to start is with particular questions; questions that situate memory and memories in larger contexts than those of cognition as an activity of the mind/brain and beyond the responsibility of but not separate from individual memory. Practices that involve supplying memories works mainly through the symbolic (oral, print, visual, audio, concrete, abstract, etc.) ordering of thoughts. For these reasons, we also have to rethink how symbolic ordering of memories also has to change. The following is a partial list of ways that educators (teachers, administrators, parents, community, television and film producers) might begin to rethink their practices for the inclusion of postmodern memories and counter-memories. 1. Examine the practices you use to teach that has students learn in particular ways. Are they what you would consider complicit with, in conflict with, contradictory to, resistant to, negotiated with those of traditional modern ways of teaching and learning? In what ways? Why so? 2. Examine how other teachers, parents, educational administrators, institutional policies, disciplinary textbooks on teaching and learning think you should teach. In what ways do they support differences from or confirmation of the dominant ways of scientific rationality and logical positivism as discussed above? Are practices that include different teaching/learning styles, multiple intelligences, and multiple mnemonic strategies encoded with messages of objectivity and methodological homogeneity that reproduces or challenges scientific rationality? In what ways do you teach that prevents the reduction of individual memories to objectification and instrumentalism? 3. Examine the materials (oral, books, film, TV, computer, etc) that store knowledge, beliefs, values, representations, etc. that become memories. Whose memories? Are they those of the dominant, negotiated, or marginalized? What memories are excluded? How does the knowledge and the structure of the
590 The Praeger Handbook of Education and Psychology material/textbook order/encode memories? Are the memories individually retrievable or a group’s collective memories? Whether individual or collective, how does the text/material privilege and legitimize their memories and silence or misrepresent the Other’s memories? How and why does one set of memories deny the authenticity of the Other’s memories? How and why do one set of memories constructed by one culture/nation/gender/race etc. minimize or trivialize the memories of the Other? 4. Examine the academic disciplines that produce certain memories. What boundaries exist between the memories on one discipline and another? In what ways do the disciplinary boundaries heirarchize certain memories such as those belonging to the highest form of knowledge according to Aristotle’s theology, mathematics and physics, or the lowest in the hierarchy, which included fine arts, poetics, and engineering? How and why are the values, knowledge, and the memories stored considered universal? How can you teach that disciplinary memories can be challenged? What creative memories are produced when interdisciplinary studies are integrated into the teaching/learning difficulties? In what ways might creative memories point to the problematic claim of scientific objectivity and neutrality? 5. Locate yourself and your students in the memories of your teaching/learning contexts. What memories were/are produced by your ancestors? What gender, race, class, religion, history, nationality etc. shaped those memories? Those of your community? The institutions you teach and learn in? Whose memories are they? How did they become the official memories to teach/learn? Why? How are you/students positioned in the memories? Which positionings are privileged and which aren’t? Why? 6. Contextualize your practices. What time and place were/are the memories generated from? What was/is the historical, cultural, economic, social, intellectual, and political contexts in which the memories were generated? What made certain memories generated in the different contexts have staying power? Why? What was going on in the different contexts that produced dominant memories and continue to reproduce exclusions, inequities, and social injustices? What memories are planted that are connected to other contexts that produces power and powerlessness? What memories produce and legitimize practices of violence, direct and symbolic? 7. Challenge assumptions carried in unexamined memories. What types of teaching and evaluation can be used that teach students to challenge truths, knowledge, beliefs in memories that are passed off as absolute, stable, neutral, and official? How can a variety of texts (oral, film, etc.) on the same topic, issue, content, and history act as counter-memories? How can you teach readers to disrupt the stability and authority of canons (texts considered classics), thus disrupt established canons of memories? ? What intertextual readings (how the memories generated in one text are dependent on memories borrowed from other texts) of a text can reveal contradictory memories that challenge dominant/authoritative visions of society and human relations? These are only a few possible questions to initiate a change in pedagogical thinking and practices that are mind-full, about Self, Others, and relationships of power at the individual, societal, institutional, and civilizational levels. Articulation of these and many other questions challenges and expands the traditional constructions and practices of memory developed by disciplines such as educational psychology and modern educational policies and structures. ACKNOWLEDGMENT I would like to thank Scott Powell, undergraduate student at UNB, for his insights and research assistance during the writing of this chapter. He has a postmodern memory that is always mindful of the past, present, and future of the Other. REFERENCES Kaplan, P. S. (1990). Educational Psychology for Tomorrow’s Teacher. New York: West Publishing Company.
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The Praeger Handbook of Education a
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Library of Congress Cataloging-in-P
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vi Contents 9. Carol Gilligan 88 Ka
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viii Contents Creativity 40. Creati
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xii Contents Testing/Assessment 92.
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PART I Introduction
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PART II Introducing Theorists Impor
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CHAPTER 5 Judith Butler Olson and W
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CHAPTER 9 Carol Gilligan KATHRYN PE
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CHAPTER 10 Emma Goldman EMMA GOLDMA
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CHAPTER 15 William James FRANCES HE
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CHAPTER 16 Lawrence Kohlberg BIOGRA
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CHAPTER 17 Jacques Lacan DONYELL L.
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CHAPTER 19 Jean Lave INTRODUCTION V
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CHAPTER 20 Alexander R. Luria WARRE
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CHAPTER 25 Ivan Petrovich Pavlov DA
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CHAPTER 26 Jean Piaget RUPAM SARAN
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CHAPTER 29 Robert J. Sternberg KECI
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CHAPTER 31 Lewis Madison Terman BEN
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CHAPTER 34 Lev Vygotsky KATE E. O
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CHAPTER 35 Valerie Walkerdine RACHE
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CHAPTER 36 John Watson CHRIS EMDIN
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PART III Issues in Education and Ps
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Table 38.2 Selected Responses From
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CHAPTER 41 Creativity JANE PIIRTO C
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CHAPTER 45 Transformative Learning:
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CHAPTER 47 Implications of Cultural
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CHAPTER 49 Endorsing an Angel: Pegg
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CHAPTER 50 The Buddha View: ReVIEWi
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Developmentalism CHAPTER 52 Beyond
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CHAPTER 55 Postmodern Pedagogy LOIS
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CHAPTER 57 Providing a Warrant for
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CHAPTER 60 Knowledge in a Reconcept
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Learning CHAPTER 63 Experiential Le
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CHAPTER 81 TEAM: Parent/Student Sup
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Reaching Out to “Underserved” F
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Teaching CHAPTER 86 Teacher Thinkin
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CHAPTER 94 Curriculum, Instruction,
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PART IV New Visions—Postformalism
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Intelligence CHAPTER 98 Intelligenc
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Multilogicality CHAPTER 100 Postfor
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CHAPTER 105 Educational Psychology
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Power CHAPTER 107 Postformalism and
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CHAPTER 109 Research in Educational
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Spirituality CHAPTER 110 The Spirit
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Index Abalos, David, 420 Aboriginal
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Banking method, 191; of education,
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Christian National Education (CNE),
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Consumerism, 336-37 Consumer societ
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Decolonizing agency, 659 Decontextu
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Educational Adaptations in a Changi
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Eugenics, 221 Euro-American school
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Home, 578 Homeschooling, 779; assig
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Itard, Jean, 174 Jacobs, Jane, 463
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supremacy culture influencing, 122;
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Modernity: dialogic experience in,
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school communities involving, 690;
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Problems in the Poetry of Dostoevsk
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psychotherapy and, 198-99, 200 Rogo
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Social political movements, 159 Soc
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Swadener, Beth Blue, 19 Symbolic in
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Violence, 369-70 “Visionary postm
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About the Contributors MARY FRANCES
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About the Contributors 1005 ANNE BR
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About the Contributors 1007 BENJAMI
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About the Contributors 1009 transna
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About the Contributors 1011 for her
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About the Contributors 1013 MICHELL
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About the Contributors 1015 PATRICI
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Educational Psychology—Limitations and Possibilities

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