Abstract
This article offers a reflexive analysis and discussion of the relationship between academic mobility and comparative knowledge creation. It argues that what constitutes ‘comparative knowledge’ is not solely Wissenschaften but more often entwined with Weltanschauungen, derived from lived experiences – as exemplified in the biographic narratives of some of the major intellects. It reviews the notions of the ‘gaze’ and the concepts of the Other and Homeworld/Alienworld as epistemic positioning in doing comparative education. In the framework of phenomenological thinking, the paper discusses the intimate relationship between comparative knowledge and positional knowledge.
Highlights
There is a field of expertise entitled ‘comparative education’, comparative knowledge is not just understandable as the possession of compararivsits
It reviews methodological nationalism agendas as the dominant epistemic positioning that has drawn the boundaries of doing comparative education
The paper reviews biographies of some of the major intellects whose mobile life courses have shaped the intellectual agendas for comparative knowledge creation, and reviews the concepts of the Other and Homeworld/Alienworld as epistemic positioning in doing comparative education
Summary
There is a field of expertise entitled ‘comparative education’, comparative knowledge is not just understandable as the possession of compararivsits. Without necessarily invoking Durkheim or Mills, we do comparative analysis reflexively and much of works in intellectual history entail comparative inquiries From this starting point, this article is concerned with the aims and values of doing comparisons and comparative education. Using the concept of the ‘gaze’, it offers a reflexive analysis and discussion on the relationship between academic mobility and comparative knowledge creation. It argues what constitutes ‘comparative knowledge’ is not solely Wissenschaften (scientific knowledge) but more often entwined with Weltanschauungen (world view) derived from lived experiences. This leads to a critical analysis of power embedded in forming and shaping new comparative knowledge to suggest that the intimate relationship between comparative knowledge and positional knowledge
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