Finns det något i en skolas kultur som förklarar varför elever trivs och presterar väl, trots att de yttre omständigheterna inte alltid är de bästa?

Antologin Synliggjord skolkultur diskuterar skolkulturens betydelse för elevers trivsel och prestationer i socialt och ekonomiskt utsatta områden. Med skolkultur avses här vardagliga interna faktorer som, vid sidan av skolans yttre ramar och styrdokument, bidrar till en tryggare skolvardag för alla elever oavsett bakgrund. I en tid då kunskapsmätningar tar stor plats i det offentliga samtalet kan vardagslivet i skolan lätt hamna i skymundan. Samtidigt är det just sådana interna delar av en skolas kultur som ofta lyfts fram som betydelsefulla av de som befinner sig där. 

Författarna synliggör olika delar av det som här kallas skolkultur utifrån skilda studier och med hjälp av en rad olika exempel. Förhoppningen är att antologin ska bidra med kunskap om skolors inre liv och på så sätt inspirera till ett mer nyanserat samtal, både inom och utanför akademin, om den svenska skolans framtid och utveckling. 

This paper is a response to Jan Masschelein’s keynote lecture. Taking its point of departure in a befriended support of his argument, the paper begins in the mood of affirmation as a form of critique. Thereafter it engages, first, with what it reads as a slightly retrotopian approach to digitalization in the paper. Second, it brings to attention that the gesture of rejuvenation and regeneration, which Masschelein suggests, always involves a moment of return or repetition. The question is asked what form the gesture of retrieving inherited pedagogical forms from the past takes in Masschelein’s proposal, and it is suggested that such retrieving is a work of constant translation. Third, a comment is made about the advocating of orature, issuing the reminder that on-campus education usually comes without noise reduction, that is, it requires reflection also on the discord that is calibrated in and through our voices. 

This chapter seeks to respond to the following question: What pedagogical form can make it possible to acknowledge religious content matter schools and preschools without compromising the non-confessional demands of the curriculum? To respond to this question, the chapter introduces two theoretical tools. The first is the idea of migrating meanings and its implications for understanding the character and function of religious traditions and rituals more generally, an idea inspired by political theorist William Cavanaugh’s idea of religious change. The second is the gesture of pedagogical profanation as it has been articulated by philosophers of education Jan Masschelein and Maarten Simons. With the help of these two theoretical tools, the argument is made that (a) there are no neutral nor unchanging traditions but both their form and content change and “migrate” over time (Cavanaugh) and that (b) religious traditions can be passed on to the next generation in schools and preschools through the gesture of profanation and in the specific form of study (Masschelein and Simons). The overall purpose is to seek out an approach through which teachers and educators can respond educationally to acknowledging religious content matter in schools and preschools beyond the religious/secular divide.

The paper offers a pedagogical response to the complexity of sustainability challenges that takes the existential and emotional dimensions of climate change seriously. To this end, the paper unfolds in two parts. The first part makes a distinction between 'public pedagogy' as an area of educational scholarship and 'pedagogical publics' as a theoretical lens for identifying certain qualities within educational environments, exploring what potential this distinction has for rethinking public pedagogy for sustainable development. Turning to Bonnie Honig (2015) and her call for creating 'holding environments' in the public sphere as a response to the democratic need of our time, the second part translates her political notion into an educational notion asking what fostering pedagogical publics as holding environments might involve. In relation to sustainability challenges, it is suggested that an environment that 'holds' people together as a pedagogical public has three main qualities: a) it makes room for new rituals for sustainable living to be developed in order to offer a sense of permanence; b) it invites narratives that can frame sustainability challenges in more positive registers; and c) it reinstates an intergenerational difference that serves to give back hopes and dreams to adults and children in troubling times.

Under de senaste decennierna har Sverige genomgått stora demografiska och politiska förändringar. Tillsammans har dessa inneburit att Sverige idag samtidigt är ett av Europas mest sekulariserade och mest mångreligiösa länder. Den snabba demografiska förändring Sverige har genomgått har ställt många inför nya, stora och i vissa fall skyndsamma kunskapsbehov samtidigt är forskningen om situationen delvis eftersatt. I denna rapport identifieras hur den nya situationen relaterar till det lagstadgade uppdrag som svenskt polisväsende, vård, skola och offentlig förvaltning har. Den forskning som gjorts inom dessa områden sammanfattas och de viktigaste forskningsbehoven identifieras.