The anthropology of education (also known as educational anthropology, pedagogical anthropology, ethnography of education, and educational ethnography) is a broad area of interest with roots and continuing connections in several major disciplines, including anthropology, linguistics, sociology, psychology, and philosophy, as well as the field of education. It emerged as a named subdiscipline in the 1950s primarily in the United States through the work of George and Louise Spindler, Margaret Mead, and others. However, work of a related nature was also taking place around the same time in Germany, Mexico, Brazil, Japan, and Britain. While research in the anthropology of education is extremely diverse, a few central aims can be articulated. One is to build our understanding of how people teach and learn and what they teach and learn across different community, cultural, national, and regional contexts. Through comparisons of educative processes, scholars often draw insights about how culture shapes educational processes, how culture is acquired by individuals and groups through such processes, as well as how people create changes in and through their educational environments. A basic premise is that formal schooling is implicated in a paradoxical relationship with social inequality. While formal education can lead to greater social justice, it can also contribute to the creation and widening of social inequality. Thus, another key aim is to describe, uncover, and expose educational processes that undermine as well as enhance greater social equality. Formal education is not the only focus; studies of informal learning in families and communities provide rich descriptions of everyday contexts in which young people develop the skills and knowledge to be productive members of their community. Often such descriptions stand in stark contrast to the formal educational system where the same learners may be perceived as deficient.
Since the 1990s, the anthropology of education has witnessed a number of shifts, including a movement toward research that takes an activist and engaged stance (e.g., research that includes a goal of changing oppressive conditions by collaborating directly with stakeholders such as youth and parents). This movement entails accompanying changes in methodologies, expanding beyond primarily descriptive ethnography to include methods such as participatory action research, teacher research, policy research, and critical ethnography. A more international and less US-centric perspective is also emerging as scholars around the world recognize the importance of studying both formal and informal education through ethnographic and other qualitative methods. The field is enriched as scholars around the world contribute new perspectives forged in regions with different historical and political environments. One of the key questions asked in early 21st-century educational anthropology is, under what circumstances can formal education be a force for change to create more egalitarian and inclusive societies?
Miejsca kultury w antropologii i etnografii edukacyjnej
