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This study is about the curriculum theorizing of self-other and transformation. The two authors, both of Asian heritage, share their lived experience and interpretations of Chapter 20 of "I-Ching." This paper revisits a conventional, humanistic division of self-other as a launching pad to challenge the current discourse on cultural diversity and curriculum change. Mainly, the authors revisit the dichotomous understanding of self-other and challenge modes of curriculum change that are operated by the logic of meritocracy and individual effort. This investigation of "I-Ching" opens up its landscape through a conversation about personal and social change, with an epistemological shift from the self-other binary, thus imagining curriculum implications for a different society. The process of writing narratives is an epistemological healing process in that writing as inquiry helps revalue indigenous intellectual treasures that have been denigrated by Eurocentric ideologies both historically and politically. This examination of "I-Ching," specifically hexagram 20, will provide educators with an innovative epistemological frame that will allow them to review, rethink, challenge, and possibly advance discourses on seeing, change, and self-other in curriculum and cultural studies.

This paper explores the challenges of non-violence as an educational subject. Conceptually framed by nonduality, this cross-cultural conversation between Laozian and Deleuzian viewpoints articulates reforming non-violence into non-violencing within the educational discourse. Non-violencing is a shift that opens up space to theorise non-violence as open-ended, uncertain and dynamic. Seungho Moon utilises Laozi's Taoism to examine yin-yang cosmology to illustrate the continuum of violence/non-violence. Proceeding from the notion of non-action (wuwei, [characters omitted]), he argues that non-violence is not the opposite of violence, but it is a form of active action by not doing. Charles Tocci draws from Deleuze to connect non-violence to the concepts of haecceity, minoritarianism and multiplicities. Together, both authors postulate that non-violence is not a thing. Instead, both authors consider it in its gerund form to be a particular kind of activity performed to prevent violence in whatever relational patterns it may take. This open-ended space created by non-violence facilitates imagining a fresh approach to human interactions. In promoting this cross-cultural conversation, the William Joiner Institute Teacher Initiative Project (TIP) is highlighted as an exemplary program emphasising the uncertainty, incompleteness and paradox of the violence/non-violence duality and non-violencing pedagogy. This cross-cultural, philosophical study will provide educators with salient epistemological and pedagogical frameworks with which to advance the field of non-violence education.

This paper is about Catholic subjectivity and teacher education. We explore multiple notions of Catholic subjectivity drawing from their Korean, Irish American, and Filipino-Polish heritages. Lived religion and memory writing are conceptual and methodological foundations of this paper. We examine multiple meanings of Catholic subjectivity via self-reflexive investigations on self, others, and the community in diverse sociocultural contexts. We argue that attention to teacher subjectivity with spirituality is deeply aligned with promoting the public good, such as advancing diversity and social justice issues in teacher education.

In this article, we introduce Bakhtin's (1981) idea of revoicing and situate our data drawn from a graduate literacy methods course for in-service teachers in the United States in this framework. This study is exploratory in nature. We use data from a single literacy methods class to explore and shed light on the "how-to" of teacher reflection using a Bakhtinian framework. As teacher educators, we believe that introducing new frameworks and perspectives that enable professionals to dismantle the binary of theory and practice by putting reflection into action is of high priority for the field. We discuss in detail an activity in a literacy methods class that requires the in-service teachers to put the idea of culturally relevant teaching (Ladson-Billings, 1994) into action by dramatizing a read-aloud in a childhood classroom, and to observe and analyze what happens when an idea from a class reading (culturally relevant teaching) takes a dimensional spin into practice (a dramatized classroom scenarios). In doing so, the in-service teachers were challenged to reinterpret and revoice the concept of "culturally relevant teaching" to meet the realities of their own classrooms and their own pedagogical tales (Dyson, 2002). The main purpose of this paper is to contribute to the literature on teacher reflection by shifting the focus from theorizing about teacher reflection to the enactment of teacher reflection.

Transnational flows and influx influence perspectives about the concepts of citizenship limited within nation-state borders. The author challenges liberal assimilationist conceptions of citizenship education in order to explore possibilities for the advancement of both multicultural citizenship and global citizenship education. He situates South Korea's case within this discourse and suggests multicultural citizenship and global citizenship education as alternative, defensible, and appropriate paradigms at the transnational and global age. In the final part of the paper, he discusses the implications of this paradigm for citizenship education in South Korea.

The purpose of this article is to present a Korean theory of epistemology and to provide an epistemological embodiment of Korean epistemology as it appears in a traditional, local village school called a seodang. A seodang's curriculum is grounded upon individualized instruction and whole person education and emphasizes mutually respectful relationships that sustain supportive local communities. I have attempted to create an intersection between cultural elements present within Korea's indigenous knowledge and innovative research methodology by making use of multilingual representations, visual interpretations of the text, and cultural poetry. By weaving together these two stripes of epistemology and methodology, I underscore the value of ethno-epistemology in curriculum and cultural studies as well as the need to imagine multi-linguistic, visual representations of Korean epistemology. Major texts and images taught in seodangs are interwoven with these articulations as a means of examining methodological concerns in curricular and cultural studies.

The purpose of this paper is to advance the discourse on parental involvement drawing from Butlerian notion of strategic provisionality. In developing a new approach to understanding cultural differences and their relation to Korean parental involvement, the authors analyze qualitative and quantitative data from five New York metropolitan elementary schools. The authors examine the ways in which 'Korean-ness' and Korean parental involvement are discursively constructed and embodied in sociopolitical and historical contexts in the United States. We present two themes related to Korean parental involvement: (a) the double-edged component of respect for teachers and (b) biopolitics related to English language and parental involvement. By challenging normalized understanding about Korean-ness, the authors suggest a different approach to ethnoepistemology in order to enrich discourses concerning parental involvement and ethnic/racial studies.

This qualitative study explores the possibilities of reframing multicultural teacher education in the context of critical cosmopolitanism. I examine the ways in which 34 pre-service and in-service teachers learn to teach diversity and multicultural issues in their curriculum. I use three sets of coursework materials, including course discussions, small group presentations, and midterm and final papers to investigate their conceptualisations of diversity and equity issues in education. I present two salient themes as they reframe to teach diversity by reviewing both local and global conflicts: (a) analysing the frame of recognition and (b) revisiting the notions of self-other and interrelationality. Butlerian theory of recognisability provides an important theoretical and pedagogical approach for exploring the conditions of recognition as "liveable life," rather than focusing on "what works best" for increasing teachers' cosmopolitan awareness. Teacher education programmes could benefit from critical cosmopolitanism when implementing a theoretical and pedagogical strategy for teaching diversity within a global context.

This inquiry aims to advance curricular discourses on equity and social transformation by reviewing Korea's indigenous philosophy and religion, Donghak [(foreign characters omitted) Eastern Learning]. I explicate the ways in which the democratic ideals of equity and justice were implemented in nineteenth- and twentieth-Korean society, founded upon the "my mind is your mind" [foreign characters omitted] ontology. Three major philosophical-theological concepts are investigated, including serving God in the subject [(foreign characters omitted) Shi-chun-ju], keeping a pure mind and correcting the energy [(foreign characters omitted) Sushim-jungqi], and creating a new cosmic world [(foreign characters omitted) Gae-byeok]. These concepts extend curricular discourses on equity, social transformation, and community in the crisis of market-oriented curriculum practices. Garnered from Donghak's teaching, suggestions for curriculum theorists encompass: challenging the self--other dichotomy, including self-cultivation as an important curricular goal, and supporting an eco-centered life and its curriculum in the twenty-first century.

This article is about teaching art-based inquiry and equity pedagogy. The author introduces an aesthetic-inspired afterschool curriculum in the urban context in the United States and theorizes the meaning of active citizenship and community. Conceptually framed by "community without community," this article explicates the ways in which the ARtS children (Aesthetic, Reflexive thoughts, & Sharing) investigated the meanings of community through dance, poetry, and clay art. The author imagines and theorizes community that goes beyond emphasizing solidarity and a collective "we"-ness in the pursuit of social transformation. Rather, the author argues that "community without community" could be an important framework to revisit children's exploration of community, self-other, and active citizenship. The ARtS initiative opens up the possibility of valuing diverse epistemologies and calls for releasing the imagination for a different community. Most notably, the notion of community without community leaves open the possibility of reconceptualizing existing community and its vision for creating new communities always open to possibilities.

An arts-based afterschool program is introduced in advancing children's democratic citizenship and a sense of community. The ARtS Initiative (Aesthetic, Reflexive thoughts, & Sharing) has reimagined arts and aesthetics for young people in urban settings, providing an unquantifiable experience focused on promoting pluralistic societies. The program was designed to afford fourth, fifth, and sixth graders in neighborhood schools opportunities to grow and demonstrate skills in dance, poetry, and clay pottery. Reflecting on successful implementation of the program, the author suggests three important principles for implementation: (1) Connecting art and aesthetic experience with equity issues; (2) Developing a safe learning environment for sharing multiple perspectives; and (3) Creating a common language for university-school-community partnerships.

This inquiry aims to enrich conversation regarding school reform. The author asks about what other discourses are possible when the action-oriented question of how to "act" is a major approach to "fix" current educational problems. Drawing from Taoist philosophy of "wuwei" (non-action), the author provides a frame to review current school reform movement. Political philosophy of "wuwei" highlights non-interference or non-intervention governance. Laozi discusses his theory of governance that a sage leader should take and explicates the paradox of non-action: By not doing, everything is done. The paradox of "wuwei" complicates dialogues in the field of curriculum theory by opening spaces for taking effortless actions in the midst of standardization and accountability reform movement.

South Korean educators and curriculum scholars have attempted to challenge Eurocentric points of view in history education. Despite these efforts, the dominant textbooks and teaching practices in South Korea continue to project colonial epistemologies. This article argues that postcolonial inquiry into knowledge production can help expand the debate. Grounded in a framework of postcolonial theories, we examine three Korean high school world history textbooks for the ways in which they reproduce Eurocentric colonial hegemony. To conduct our study, we developed four analytical criteria: (a) constructions of Subject/Other, (b) discourses of inclusion/exclusion, (c) silencing of voices, and (d) narratives of re/colonization. Focusing on two major historical themes in the textbooks--the Discovery of New Trade Routes and the Industrial Revolution--we postulate the need to pluralize historical consciousness, reflect the contributions of the East to world history, and rethink curriculum and teaching practices. (Contains 1 table and 4 notes.)

This study examined and compared the educational perspectives of Korean parents of elementary school students and their teachers. 430 parents and 143 teachers in the New York metropolitan area participated in the survey and 16 teachers, administrators, and parents were interviewed. The findings indicated that the teachers not only misunderstood the parents' perspectives on the goals of schooling, but also underestimated the parents' ways of supporting their children's education. Regarding the current school/teacher practices, the two groups also expressed different perspectives. We discussed the urgency of educators' critical reflection on diverse cultures and the considerations for increasing parents' school involvement. (Contains 7 tables.)

The article examines the possibilities of transnational experience as a space of the real-and-imagined, or as a potential Thirdspace. It utilizes autobiographical experiences and references to the work of Janet Miller to frame the discussion. It also analyzes ideas of Third Space and Thirdspace in the writings of Homi Bhabha, Edward Soja, and Henri Lefebrve.

The article provides an argument of the author that a paradox of being and/non-being has shifted discourse in educational theory in the era of post-postmodernism. The epistemological blind spot of knowing/un-knowing that becomes an open-ended space to imagine multiple approaches is offered. The apophatic approach to God from within and without oneself that explicates a non-dualistic relationship of self-other is also tackled.