chapter  8
Cultural pedagogies and the logics of culture: learning to be a ‘community type of person’
ByANDREW HICKEY
Pages 17

In its most basic sense we might take pedagogy to be the process of transmitting ideas in a codified and intentioned manner. As Basil Bernstein (1996: 3) suggests, pedagogy is ‘a fundamental social context through which cultural reproduction-production takes place’, and in this broad designation pedagogy is concerned with the intent to shape ideas and convey meaning. For the argument contained in this chapter, pedagogy determines how culture comes to be known; a cultural pedagogy shapes how culture is experienced and understood. This latter point is significant as it is with how pedagogy provides a sense of context that the consequence of cultural pedagogy becomes particularly evident. As will be suggested throughout this chapter, the real significance of a cultural pedagogy is in how it informs – in how the foundations of being and experience articulated by this pedagogical exchange find meaning as cultured acts. This isn’t to suggest that certain, intended pedagogical outcomes are always met. Counter-effects and resistant outcomes might too surface, and it is with these that this chapter will spend some time to illustrate the workings of cultural pedagogy. But it is with how the prevailing logics of culture set the rules of the game and define the way things are, culturally, that an insight into cultural pedagogies might be made. By cultural logics, I refer to those ways of knowing and being that are core to a culture. The way certain knowledges are ordained, certain practices are deployed, and in general, the way a culture comes to be known and understood are the result of certain formulations of logic as carriers of understanding. This isn’t to suggest that these logics are fixed or absolute – culture is never static – but that a culture, in coming to be identified and known, carries certain logics that define its shape and meaning. It may well be that multiple logics are in circulation, and that while some just

happen to be dominant, there are simultaneously competing claims over what culture is and what it means. This is the ‘messiness’ of culture. But it is in how these logics are contained in what I will roughly refer to as the curriculum of culture and then translate into practice through individuals that the pedagogic is realised.1