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Educational studies themselves have historically been critiqued for relying too heavily on statistical data and other empirical findings to make wide-sweeping claims; however, early educational anthropologists advocated for the importance of participant observation as an ethnographic method in order to contextualize schooling practices. [11]
The history of education in modern India, 1757-1998 (Orient Longman, 2000) Lee, Thomas H. C. Education in traditional China: a history (2000) Jayapalan N. History Of Education In India (2005) excerpt and text search; Price, Ronald Francis. Education in modern China (Routledge, 2014) Sharma, Ram Nath. History of education in India (1996) excerpt ...
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Autoethnography can include direct (and participant) observation of daily behavior; unearthing of local beliefs and perception and recording of life history (e.g. kinship, education, etc.); and in-depth interviewing: "The analysis of data involves interpretation on the part of the researcher" (Hammersley in Genzuk).
In 1961, the 87th United States Congress passed the Fulbright-Hays Act (Mutual Educational and Cultural Exchange Act) to establish a program to "strengthen the ties which unite us with other nations by demonstrating the educational and cultural interests, developments, and achievements of the people of the United States and other nations".
History of Education Quarterly 40#3 (2000), pp. 320–338 in JSTOR; Ramsey, Paul J. "Histories taking root: the contexts and patterns of educational historiography during the twentieth century." American Educational History Journal 34#1/2 (2007): 347+. Ravitch, Diane. The Revisionists Revised: A Critique of the Radical Attack on the Schools (1978)
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Ethnohistory is the study of cultures and indigenous peoples customs by examining historical records as well as other sources of information on their lives and history. It is also the study of the history of various ethnic groups that may or may not still exist. The term is most commonly used in writing about the history of the Americas.