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Curriculum Making,
Reciprocal Learning,
and the
Best-Loved Self

Cheryl J. Craig
Intercultural Reciprocal Learning in Chinese
and Western Education

Series Editors
Michael Connelly
University of Toronto
Toronto, ON, Canada

Shijing Xu
Faculty of Education
University of Windsor
Windsor, ON, Canada
This book series grows out of the current global interest and turmoil
over comparative education and its role in international competi-
tion. The specific series grows out of two ongoing educational
programs which are integrated in the partnership, the University of
Windsor-Southwest University Teacher Education Reciprocal Learning
Program and the Shanghai-Toronto-Beijing Sister School Network. These
programs provide a comprehensive educational approach ranging from
preschool to teacher education programs. This framework provides a
structure for a set of ongoing Canada-China research teams in school
curriculum and teacher education areas. The overall aim of the Partner-
ship program, and therefore of the proposed book series, is to draw on
school and university educational programs to create a comprehensive
cross-cultural knowledge base and understanding of school education,
teacher education and the cultural contexts for education in China and
the West.

More information about this series at

http://www.palgrave.com/gp/series/15114
 Cheryl J. Craig

Curriculum Making,
Reciprocal Learning,
and the Best-Loved
Self
Cheryl J. Craig
Department of Teaching, Learning & Culture
Texas A&M University
College Station, TX, USA

Intercultural Reciprocal Learning in Chinese and Western Education

ISBN 978-3-030-60100-3 ISBN 978-3-030-60101-0 (eBook)
https://doi.org/10.1007/978-3-030-60101-0

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer
Nature Switzerland AG 2020
This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights
of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on
microfilms or in any other physical way, and transmission or information storage and
retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology
now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc.
in this publication does not imply, even in the absence of a specific statement, that such
names are exempt from the relevant protective laws and regulations and therefore free for
general use.
The publisher, the authors and the editors are safe to assume that the advice and informa-
tion in this book are believed to be true and accurate at the date of publication. Neither
the publisher nor the authors or the editors give a warranty, expressed or implied, with
respect to the material contained herein or for any errors or omissions that may have been
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Cover illustration: © Melisa Hasan

This Palgrave Macmillan imprint is published by the registered company Springer Nature
Switzerland AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
For Imogen
 Foreword

Curriculum making, reciprocal learning and the best-loved self invites us

to enter into a personal journey, walking along with Cheryl Craig as she
reflects on her three lines of inquiry. This book is at the same time an
individual’s story—the author’s experiences as a scholar of teaching and
as a scholarly teacher—and a call for rethinking teaching and the study
of it. Craig begins her book reflecting on personal challenges that affect
her deeply as she begins writing. She is also publishing this volume at
a timely moment, one that speaks to the heightened need to understand
teaching and to benefit from the fresh insights offered by “looking across”
(Clandinin, 2013, p. 13) not only research studies but cultural contexts.
This book is powerfully a story of stories. Readers are invited to hear
and see Cheryl think out loud as she revisits stories from a range of
teachers—from different school and national contexts and at different
stages of their teaching careers. Using what Schwab (1983) called “serial
interpretation,” Cheryl Craig thinks across these individual stories, as
well as visits the stories of individual teachers over time, to develop new
understandings of curriculum and the powerful, albeit vulnerable, work
of teachers. Along the way, Cheryl chooses Schwab, Dewey, and Confu-
cius, among others, as thinking companions who spark her inquiry as she
tells her own story, naming some of what she discovers about teaching,
learning, and her commitments and insights as a scholar. This book
persuasively helps us see how stories matter.

vii
viii FOREWORD

Metaphors matter too. Here, metaphors offer sparkling windows onto

the intricate lives of teacher and their practices. In the multilayered
approach Cheryl creates, we see the ways she weaves metaphors together,
allowing us to see patterns while never forcing one story to be subsumed
by some larger frame. The result is a chance for readers to recognize the
significance of different images of teachers—for example, as curriculum
maker or curriculum implementer. Through the forceful reminder of
the need for balance between images, the book emphasizes the human
dimension of teaching and its contextual nature.
Metaphors are powerful ways of shaping what we see: they allow us
a vivid and concrete window into complex phenomena. For those of us
who appreciate the power of words, stories and images, watching Cheryl
explore what lies beneath a metaphor, or how she comes to name an
ineffable but compelling experience, this book’s richness will be a great
delight.
The richness of the rethinking about teaching is deepened by Craig’s
openness to her own learning as a scholar. As she examines curriculum,
teaching and teachers, she explores these questions by making full use,
and even seeking out, what she sees as reciprocal learning opportunities.
Readers catch glimpses of classrooms, conference venues, and even restau-
rant tables filled with food and conversation not just in the US, but in
such seemingly “different” contexts such as China, Korea, or Russia. I
am impressed by the humility Cheryl brings to her opportunities to learn
from and with her colleagues—teachers, her own students, her research
peers—in new settings. She does not pretend to be an “expert” but
instead seeks to explore the cultural, social, and historical background to
make sense of any one event; at the same time, through her learning with
these colleagues, she gains understandings she, and we, might not have
reached.
As I write this preface, and the global pandemic rages in the US, I
am acutely aware that so much of our lives is bound up in the well-
being, insights, and experiences of those outside our borders. While it
may not have been the originating impulse for this book, the reflections
woven throughout the pages of this volume provide a compelling argu-
ment for the value of reciprocal learning. Craig’s ability to see the many
braids that make up the tapestry that is teaching is enriched by the puzzles
and surprises as well as recognition (of familiarity) offered by her time in
classrooms outside her native and adopted homes of Canada and the US.
 FOREWORD ix

While narrating stories of great variety, Craig also paints a picture that
is clear: teachers matter. Indeed, for some time, there has been heightened
recognition that teachers are key to education and to students’ learning
(Paine, Blömeke, and Aydarova, O., 2016). While international studies
and reports now routinely trumpet this fact, this book gives us a gener-
ously personal account that will be for many far more persuasive. In recog-
nizing the importance of how teachers, and researchers of teaching, seek
to be their “best loved selves,” this book argues for the need to listen
empathetically and reflexively to what, how, and why teachers know and
do, as well as how (and why) we know what we know about teaching.
Cheryl finds resonance in many Confucian aphorisms. As I read, I kept
thinking of one of the most famous ones: “…in a party of three people,
there must be one from whom I can learn.” This book reflects Cheryl’s
journey as she has shared stories with many in many places. Along the
way, she is open to learning, and relearning. As we walk alongside her, we
in turn benefit as learners.

Lynn Paine, Ph.D.

Professor, Teacher Education
Associate Dean, International Studies
College of Education
Michigan State University
East Lansing, MI, USA

References
Clandinin, D. J. (2013). Developing qualitative inquiry. Engaging in narrative
inquiry. Left Coast Press.
Paine, L., Blömeke, S., and Aydarova, O. (2016). Teachers and teaching in
the context of globalization. In D. Gitomer, & C. Bell (Eds.), Handbook of
Research on Teaching (5th edition) (pp. 717–786). Washington, DC: AERA.
Schwab, J. (1983). The practical 4: Something for curriculum professors to do.
Curriculum Inquiry, 13(3), 239–265.
 Contents

1 Curriculum Making 1 1

2 Curriculum Making 2 57

3 Reciprocal Learning 83

4 The Best-Loved Self 117

Afterword 157

Index 163

xi
 List of Figures

Fig. 1.1 Commonplaces of curriculum 7

Fig. 1.2 The Shadow of New York mural (Courtesy of Bernadette
Lohle) 29
Fig. 1.3 The map of activities on the sports field 37
Fig. 2.1 Tribute to John Dewey on a school wall in Beijing, China 60
Fig. 2.2 John Dewey’s Chinese students (From top left to top
right: Hu Shih, Chiang Monlin, Tao, Xingzhi, Zhang
Zuoping; From bottom left to bottom right: Shi Liangcai,
Alice Dewey, John Dewey) 61
Fig. 2.3 The concept of cooperative and symbiotic teaching
research (Bu & Han, 2019) 64
Fig. 2.4 Teacher construction and development model in Chinese
schools (Bu et al., unpublished paper) 65
Fig. 3.1 Comparative models: Comparison and interpretation
(Connelly & Xu, 2019) 107
Fig. 3.2 Knowing and doing (Connelly & Xu, 2019) 107
Fig. 3.3 Visual representation of process of reciprocal learning
over time (Zhu, 2018) 109

xiii
 CHAPTER 1

Curriculum Making 1

Abstract Three narrative threads—curriculum making, reciprocal

learning, and the best-loved self—seam this book into a cohesive whole.
This first chapter—Curriculum Making 1—sets the stage for Curriculum
Making 2 and other chapters that follow. I begin by underscoring the
importance of teachers as communicated by well-known international
researchers and supranational organizations. I then define Schwab’s
curriculum commonplaces and introduce two dominant images of
teaching: teacher-as-curriculum-implementer and teacher-as-curriculum-
maker. Next, I spotlight the curriculum making of four teachers who
I studied longitudinally in the US. I end with an overview of what I
learned about curriculum making from my close work with these teachers
and the contexts of their teaching. This prepares me for Curriculum
Making 2 where I shine the spotlight exclusively on Chinese teachers-as-
curriculum-makers and end with a synopsis of curriculum making that
commingles what has been learned in both countries.

Keywords Curriculum making · Teacher-as-curriculum-maker ·

Teacher-as-curriculum-implementer · Teacher growth · Contexts of
teaching · Commonplaces of curriculum

© The Author(s) 2020 1

C. J. Craig, Curriculum Making, Reciprocal Learning,
and the Best-Loved Self, Intercultural Reciprocal Learning
in Chinese and Western Education,
https://doi.org/10.1007/978-3-030-60101-0_1
2 C. J. CRAIG

Curriculum Making
When I was asked to write this Palgrave Pivot book in the Intercul-
tural Reciprocal Learning in Chinese and Western Education Series, I was
delighted and honored by the invitation. Curriculum making, reciprocal
learning, and the best-loved self is a topic dear to my heart. The Palgrave
Pivot invitation and my research niche complemented one another; they
fit together like hand-in-glove. The opportunity was one I would not
want to miss. However, despite my high interest, best intentions, and past
publishing record, this volume has not been easy to get off the ground.
My mother died shortly after I signed the contract to publish this book.
While I was able to resume the majority of my myriad of activities after
her funeral, I could not bring myself to this writing task. It presented a
formidable challenge. Rather than remaining stuck in a “hardened story”
(Conle, 1996) that determined what I could and could not do, I decided
to plunge the depths and write toward the pain as others have suggested
(i.e., Waldman, 2016; Ward, 2016). I will not burden readers with the
breadth and depth of what I personally uncovered in my reflective anal-
ysis. However, I do want to underscore three critically important points
as to why my mother’s passing and the authoring of this book became
inexorably linked.
The first is this. My mother had two children—my deceased brother,
who was her hometown success—and me. I was a daughter born over a
decade after her son. Massive changes had happened in the interim. My
mother needed a different plotline for me. Her father, a British immi-
grant to Canada, had fought in World War I and two of her brothers,
one who went on to be a leader in the Canadian Armed Forces, served
in World War II. All of this preceded me becoming my mother’s child
for the world. Consequently, I attended university, something my imme-
diate family members had not done. I furthermore left the “breadbasket
of the world” (a prairie province) and lived my adult life near the Rocky
Mountains in Canada and in the Gulf Coast region of the US. I also
have traveled extensively and delivered plenary addresses on all but one
of the world’s continents. Not once did my mother ever suggest that I
preempt an international engagement to spend more time with her. In
short, I was doing—am doing—what she had in mind for me. Engaging
in deep reflection, I discovered a synergy between the international back-
drop of the reciprocal learning book series and the parental story my
mother bestowed on me at birth. A correspondence as “invisible as air”
 1 CURRICULUM MAKING 1 3

and as “weightless as dreams” (Stone, 1988, p. 244) became perceptible

after her death.
The second commonplace of experience (Lane, 1988) connecting this
book project to my mother is the fact that she was a proud Canadian.
Among the possessions she left me were a Canadian flag and her treasured
maple leaf pin. Clearly, she did not want me to forget the Canadian part of
my dual citizenship (Canadian + American). Thinking backward into my
life, I recall her asking more questions about the Canada-China Recip-
rocal Learning Project than she did about my other US-based research
initiatives. I always attributed her special interest in the reciprocal learning
project to her being a staunch Canadian. However, my look back revealed
something I probably intuitively knew but had not said out-loud. When
I attended the Canadian conferences biennially, I always went to see
my mother before or after the meetings. This meant that every second
year she was assured of an extra visit from me. Hence, I have a special
connection to the Canada-China project because of my mother’s ongoing
reminders that I am Canadian and because of my own bred-in-the-bone
allegiance to my family, my home country, and my birth identity. I also
visit China twice annually because of a long-term collaboration there,
along with a bevy of former doctoral students and former visiting scholars
who I visit regularly. For these multiple interconnected reasons, I would
not want this endeavor to receive anything less than my fullest attention
in the aftermath of my mother’s death.
The third major point my soul-searching brought to light has to do
with heart. My mother was the lifeblood of my family just as curriculum
is the lifeblood of schools. Without her, neither my brother nor I would
have had breath or life. Without curriculum, teachers, students, and
schools are rudderless and lacking in purpose. For a time following my
mother’s death, I, too, drifted aimlessly. My beacon of support was gone.
No longer did I have her anchoring me. Also, as long as she lived, I
would not be the sole surviving member of my nuclear family. However,
my father died in 2000 and my brother passed away the year before my
mother. Their individual and collective deaths irrevocably changed my
life. A piece of me departed with them. Unavoidably, my identity shifted.
My attempt to un-know what I already knew (Vinz, 1997) about being
the lone family survivor likewise drove a wedge between the writing of
this book and me.
4 C. J. CRAIG

The Curriculum-Teaching Puzzle

When I acknowledged these painful connections, I dislodged my stuck
story. I stripped it of its ruling power. I was free to focus full atten-
tion on Curriculum making, reciprocal learning, and the best-loved self . I
begin now with curriculum making, the first of two curriculum chapters
contributing to my tripartite agenda. Because curriculum making cannot
happen without teachers, let me begin by asserting teachers’ primacy in
the educational enterprise, which is much like my mother’s primacy in my
family and in my life…

The Primacy of Teachers

“Teachers matter….” That is what OECD, the Organization for
Economic Cooperation and Development, concluded more than a
decade and a half ago based on a 25-country study reported in the
official policy statement, Teachers Matters: Attracting, developing and
retaining effective teachers (OECD, 2005). “Teachers matter…” OECD
reconfirmed in 2018 in Valuing our teachers and raising their status
(Schleicher, 2018). “Teachers matter…” the Varkey Foundation (2016),
sponsor of the Global Teacher Prize, proclaimed. “Teachers matter”
was a recent feature in the Chronicle of Higher Education (Jenkins,
2016). “Teacher education matters…” asserted leading US researcher,
Linda Darling Hammond (2000), in her article, “How teacher educa-
tion matters.” “Teacher education matters…” stated William Schmidt
and his colleagues (2011) in Teacher education matters: A study of
middle school mathematics teacher preparation in six countries. “Teacher
education matters…,” wrote Frances Rust (2017, p. 383) in a recent
Teachers and Teaching: Theory and Practice editorial. “Preparing teachers
to teach matters,” stressed Suzanne Wilson (2014, p. 190). “Making
teacher education matter” headlined Jean Clandinin and Jukka Husu
in the Handbook of Research on Teacher Education (Husu & Clan-
dinin, 2017, p. 1169) “Teacher quality matters,” added Christopher
Day (2017) in Teachers’ worlds and work. “Teacher quality matters,”
noted Gregory Ramsey in the Australia Department of Education
document, Quality matters, Revitalising teaching: Critical times, Crit-
ical choices (Ramsey, 2000, p. 1). “Teaching quality matters most,”
declared Dan Goldhaber (2016) in his half-century celebration of
the Coleman Report, the most influential American policy document
following the Brown vs. Board of Education court ruling. The quality
of a nation’s education cannot supersede “the quality of its teachers,”
wrote Barber and Mourshed (2007, p. 13) in the McKinsey Report. Even
 1 CURRICULUM MAKING 1 5

actor, Matt Damon, whose mother is a teacher, has widely claimed that
he and presumably others would not be where they are today without
creative teachers. Educational researchers, supranational organizations,
and popular opinion affirm the age-old maxim that “the influence of a
good teacher can never be erased.”
However, despite widespread agreement about the importance of
teachers, research largely focuses on stakeholders, and what they think
preservice and practicing teachers should know and do. What preser-
vice and practicing teachers need to flourish in their teaching careers
has received comparatively little attention. Also, most of what has been
written has been of an abstract bent. A scarcity of research addresses what
is fundamentally important to growing, nurturing, and sustaining quality
teachers in their own terms. If I distilled my 25 years of researching
teaching and teacher education into a handful of topics, one recurrent
theme would certainly be teachers’ desires to be curriculum makers. A
topic not far behind would be teachers’ riling against others casting them
as implementers. This raises the question of how I connect teaching and
curriculum making and how the image of a teacher-as-a-curriculum-maker
compares and contrasts with the image of teacher-as-implementer, among
others. Let me begin by discussing curriculum making generally and then
I will unpack the root images of teaching as I have come to know them.

Curriculum
I start interculturally with the Mandarin word for curriculum, kèchéng (
课程). As my Chinese students, visiting Asian scholars, collaborators, and
the literature (i.e., Zhang & Gao, 2014) have informed me, kèchéng
means people discussing the teaching and learning journey. I imagine
these talks would take place at a table. From a Confucian perspective,
the unfolding conversations would be filled with possibilities. The overall
purpose would be to unite heaven and humanity so that they, along with
earth, can interact harmoniously (Li, 2008). To my way of thinking, the
curriculum making table at which these dialogues would take place would
be similar to the table Native American poet, Byrd Baylor (1994), had in
mind. It would be one “where [experientially] rich people sit.” For me,
as a Western scholar, the Eastern origin of the word, curriculum, not
as a stale, flaccid, archaic document, but as something dynamic, inter-
actional, aspirational, and breathing, organically connects with Schwab’s
6 C. J. CRAIG

curriculum commonplaces and the notion of curriculum as a lived experi-

ence. These near-universal considerations (Goodson, 2007) are the ones
that I picture all international educators would deliberate in their own
contextualized ways. After all, “[curriculum-making rests] not on ideal
or abstract representation, but on the real thing, on the concrete case,
in all its completeness and with all its differences from other concrete
cases…” (Schwab, 1969, p. 11). The real thing—the concrete case—
is what Ted Aoki1 (1989/1990) termed the “full-life of curriculum”
(which stands in stark contrast to the “half-life”) and what Jean Clan-
dinin2 and Michael Connelly3 called the lived curriculum. It would
embed “a story of action within a theory of context” in real-time ways
(Stenhouse, 1976, p. 7). Through this process, “teachers and students
live out a curriculum… An account of teachers’ and students’ lives over
time is the curriculum, although intentionality, objectives [abstractions],
and curriculum materials do play a part…” (Clandinin & Connelly,
1992, p. 365). From this perspective, boundaries separating teaching,
learning, and curriculum would fade as Schwab’s “practical, a language
for curriculum” (Schwab, 1969, 1971, 1973, 1983) would take hold and
“more satisfying lives” (Schwab, 1975), education’s ultimate aim, would
be instantiated. Curriculum known “by the people it produces, as well as
by other signs and standards” would be realized (Schwab, 1983, p. 247).

Curriculum Commonplaces
Schwab (1973) believed that all curriculum making discussions involve
four desiderata or commonplaces, terms Schwab used interchange-
ably (see Fig. 1.1). Where these curriculum making considerations are
concerned, there would never be a “perennially right ordering of the
desiderata or a perennially right curriculum” because the common-
places—the building blocks—are always in flux (Schwab, 1974, p. 315).

1 I had the good fortune of personally knowing Ted Aoki who is now deceased. I
helped facilitate his work with teachers and attended his local conference presentations
when I lived in Alberta, Canada.
2 D. Jean Clandinin was my doctoral supervisor and my post-doctoral co-supervisor. I
am grateful for her rich contributions to my education and life.
3 F. Michael Connelly was my post-doctoral co-supervisor who also greatly influenced
me. He is the Co-Principal Investigator of the Canada-China Reciprocal Learning Project,
along with Shi Jing Xu, who is the Principal Investigator. They are co-editors of this
Intercultural Reciprocal Learning in Chinese and Western Education book series.
 1 CURRICULUM MAKING 1 7

Teacher

Curriculum
Milieu Learner
Making

Subject
Matter

Fig. 1.1 Commonplaces of curriculum

At the same time, equal contributions from the teacher commonplace, the
learner commonplace, the subject matter commonplace, and the milieu
commonplace would be needed for balanced (harmonious) classroom
curriculum making.
This is because students as learners are “one skin-full” with
subject matter being another consideration—another “fragment of the
whole” (Schwab, 1953, p. 210). However, when all four common-
places are combined, they...bound ...“statements identified as...curricular”
(Connelly & Clandinin, 1988, p. 84).
Also, if we enter into curriculum deliberations through one curriculum
commonplace, we produce different synergies with the three other
curriculum considerations and arrive at different understandings. The
fact that I typically conduct research from the teacher perspective
means that my curriculum making entry point is through the teacher
commonplace. This makes sense, given that my research program—
whether about school reform (Craig, 2001, 2004), the contexts of
8 C. J. CRAIG

teaching (Ciuffetelli Parker & Craig, 2017; Craig, 2007; Craig &
Huber, 2007), subject matter (Oh, You, Kim, & Craig, 2013; Olson
& Craig, 2009a), teachers (Craig, 2012a; Olson & Craig, 2001), or
students (Craig, 1998; Craig, Li, Rios, Lee, & Verma, under review)—is
approached from a teacher point of view, that is, through the teacher
lens (Craig, 2012b). Hence, my scholarship unfolds at the intersec-
tion where the teaching and curriculum fields meet (Craig & Ross,
2008). At this point of convergence, I typically focus on a teacher or
a group of teachers and specifically refer to students and subject matter.
My scholarship also pays significant attention to milieu. This is because
my ongoing research puzzles have to do with how teaching contexts
influence what it is that preservice and practicing teachers know and
do in addition to who they are and how they share knowledge in
community.
For example, where Ashley Thomas (Craig, 2019), a recent Amer-
ican teacher participant, was concerned, she (teacher) taught students
(learners) (Li Lan, Anna Pedrana, Illich Mauro, Alejandro Rodríguez)
English-as-a-Second-Language (ESL) (subject matter) at T. P. Yaeger
Middle School (milieu). But the context Ashley chose to describe was
much more expansive than the campus where she worked. She included
the Panhandle region of Texas where she spent her childhood and spoke
of de facto segregation policies (parental choice that was in effect when
her older brother went to school) which were replaced by racial desegre-
gation laws when she later attended the same campus. She additionally
talked about her private high school experience in Dallas, Texas, her
Wellesley College education in Massachusetts, and her higher educa-
tion experiences at Oxford University in England and l’Université de
Besançon in France. Ashley also spoke of her short-term work in Mexico.
This included her coming out as a lesbian and her subsequent two-year
estrangement from her parents. She additionally painted the ideolog-
ical landscape of Texas and told of how opposing political views created
acrimony in her family unit that has since echoed through the genera-
tions. Ashley further outlined how state and national policies and politics
have shaped ESL instruction and the services made available to immi-
grant youth. Taken together, milieu in my teacher attrition study with
Ashley Thomas extended far past T. P. Yaeger Middle School and way
beyond the primarily underserved students of color she championed on
her Greater Houston campus. Having provided this real-world example
of the commonplaces of curriculum, it makes sense for me to shine the
 1 CURRICULUM MAKING 1 9

spotlight on what each commonplace takes into account before pressing

on.
As foreshadowed, Schwab had profound respect for teachers and
the pivotal role they play in the educational enterprise. He knew that
teachers “exhibit powers and deficiencies, likes and dislikes, which must
be considered if a curriculum is to be well-chosen” (Schwab, 1974,
p. 315). Therefore, the teacher is the first commonplace I will elaborate.
For Schwab, teachers are the “fountainhead[s] of the curriculum deci-
sion” (Schwab, 1983, p. 245). They are “agents of education, not [of]
subject matter” (Schwab, 1954/1978, p. 128). They open up worlds and
opportunities for learners instead of chaining them to the government-
authorized knowledge they are required to teach (Schwab, 1969). Also,
because “the public and the private cannot be separated in teaching, the
person who the teacher is surfaces in the act of teaching” (Bullough,
1989, pp. 20–21). Who teachers are as people inevitably becomes inter-
woven with what they teach (Kelchtermans, 2009). Hence, teachers work
deftly with “a lightness of touch” (Hansen, 2011, p. 4) to ensure that the
curriculum they teach is inspired by them but not about them.
The second commonplace requiring explanation is the learner.
Learners are also exceedingly important because teaching and learning
mutually inform one another. Confucius’s students affirmed this point in
the essay, “Of Education,” in the Book of Rites (Li, personal conversa-
tion, 2020). Two Mandarin characters capture teaching and learning: jiào
(教) for teaching and xué (学) for learning. However, when one speaks
about teaching, one automatically includes learning and uses the word,
jiàoxué (教学), which resonates with kèchéng (课程) being a teaching-
learning journey having more to do with life than the mastery of skills
(Wu, 2004). When I visited New Zealand for my first time, I learned
something quite similar. The Maori, New Zealand’s original inhabitants
(like Canada’s First Nations people), have a single word for teaching and
learning: ako. Ako is also steeped in natural reciprocity; it too recognizes
that the teacher and the learner cannot be separated from one another in
the curriculum making act.
For Schwab, learners are always particular learners. They enter
teaching-learning situations with “different personal histories which
confer on [them] widely varying wants and capacities for satisfaction”
(Schwab, 1959/1978, p. 172). Individual students are “more…than the
percentile ranks, social class, and personality type into which [they] fall”
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Title: Mehiläinen 1836

Editor: Elias Lönnrot

Release date: March 23, 2024 [eBook #73240]

Language: Finnish

Original publication: Oulu: Christian Evert Barck, 1836

Credits: Jari Koivisto

*** START OF THE PROJECT GUTENBERG EBOOK MEHILÄINEN

1836 ***
MEHILÄINEN 1836

Toim.

Elias Lönnrot

Oulussa, Präntätty Christian Evert Barckin tykönä, 1836.

Imprimatur. Henr. Wegelius.

MEHILÄINEN W. 1836.
Tammikuulta.
Wiipurin Linna.

Iivana iso isäntä,

Meian kuulu kullan solki,
Sukivi sota oritta,
Sorajouhta suorittavi.
Sanovi sanalla tuolla, 5
Lausu tuolla lausehella:
"Et sä itkisi emoni,
Walittaisi vaimo raukka,
Jos ma jonne'ki menisin,
Ruotsin rohkian tiloille, 10
Suurille sotakeoille,
Miehen tappotanterille?"

Emo esteä käkesi,

Warotteli vaimo raukka:
"Ellös menkö niille maille, 15
Ruotsin rohkian tiloille;
Paljo onki mennehiä,
Ei paljo palannehia."

Iivana iso isäntä,

Meiän kuulu kullan solki, 20
Toki mietti mennäksensä,
Lähteäksensä lupasi.

Jala kenki kiukahalla,

Toisen lautsan partahalla,
Pihalla kävysteleksen, 25
Weräjillä myötteleksen.
 Lato laivoja lähelle,
Suoritti sotavenoja;
Niin on laivoja lahella,
Kuni suuret suorsaparvet. 30

Miekotsi tuhannen miestä,

Satuloitsi saan urosta;
Lato miehet laivohinsa,
Suoritti sota'urohot,
Kuni sotka poikiansa, 35
Tavi lapsensa latovi.

Koheteli purje'puita,
Waate'varpoja varasi,
Nosti puihin purjehia,
Waattehia varpapuihin; 40
Niin on puissa purjehia,
Waattehia varpapuissa,
Kuni kummun kuusiloita,
Tahi mäntyjä mäellä.
Läksi siitä laskemahan; 45
Laski päivän maavesiä,
Toisen päivän suovesiä,
Kolmannen merivesiä.

Niin päivällä kolmannella

Loi silmänsä luotehelle; 50
Näki suuren Suomen linnan,
Keksi Wiipurin vihannan.

Weäksen vesiä myöten,

Halki aaltojen ajaksen;
Lanki alle Suomen linnan, 55
Alle Wiipurin vihannan.
Sai hän linnahan sanoja,
Pani työntäen paperin:
"Onko linnassa olutta,
Taaria talossa linnan, 60
Ilman olven panematta,
Mallasten imeltämättä,
Tulialle vierahalle,
Saavalle käkeävälle?"

Lausu Matti Laurin poika, 65

Wirkki Wiipurin isäntä:
"Ompa linnassa olutta,
Taaria talossa linnan,
Ilman olven panematta,
Mallasten imeltämättä; 70
Tuon tukun tulikiveä,
Pannun jauhoja pahoja,
Tiiksin luomia tinoja,
Karpalon kanan munia,
Tulialle vierahalle, 75
Saavalle käkeävälle."

Iivana iso isäntä,

Meiän kuulu kullan solki,
Murti suuta, väänti päätä,
Murti mustoa haventa; 80
Työnti kirjan kiirehesti,
Paperin pakon perästä:
"Onko linnassa lihoa,
Onko voita volmarissa;
Ilman härän iskemättä, 85
Suuren sonnin sortamatta,
Iivanalle iltaseksi,
Wenäläiselle veroksi?"

Lausu Matti Laurin poika,

Wirkki Wiipurin isäntä: 90
"Ompa linnassa lihoa,
Ompa voita volmarissa,
Ilman härän iskemättä,
Suuren sonnin sortamatta.
Uupu muinen musta tamma, 95
Waipu valkia hevonen;
Tuoll' on raato rauniolla,
Luukontti koan perässä,
Miehen suuren suupalaksi,
Miehen murhan murkkinaksi." 100

Iivana iso isäntä,

Meiän kuulu kullan solki,
Siitä suuttu, siitä syänty,
Kovin suuttu ja vihastu;
Pani pyssyt pyykämähän, 105
Umpiputket ulvomahan,
Avokerot ammomahan,
Jalojouset joukomahan,
Alla Wiipurin vihannan,
Alla suuren Suomen linnan. 110
 Ampu kerran, ampu toisen,
Ampu kerran, noin alatse,
Ampu toisen, noin ylitse,
Ampu kolmannen kohulle.
Niin kerralla kolmannella 115
Jopa liikku linnan tornit,
Räystähät rämähtelivät,
Patsahat pamahtelivat,
Kivet linnan kiikahteli,
Tornit maahan torkahteli. 120

Ampu vielä kerran, toisen,

Meni räystähät rämynä,
Tuohet lenteli levynä,
Linnan seinät listeinä.

Siitä Matti Laurin poika, 125

Wiisas Wiipurin isäntä,
Pani Wiipurin avamet,
Kultaselle luutaselle:
"Wenäläinen veikkoseni,
Kauniskenkä Karjalainen! 130
Jätä vielä heikko henki,
Elä murhalla murenna.
Ammuit taaton, ammuit maammon,
Ammuit viisi veljeäni,
Ota kultia kupilla, 135
Hopehia puolikolla,
Oman pääni päästimeksi,
Henkeni lunastimeksi."
 Sano Iivana isäntä,
Meiän kuulu kullan solki: 140
"Jo on ruostu Ruotsin kullat,
Saastu Saksan maan hopiat;
En huoli hopehistasi,
Kysy konna kultiasi,
Kun kauan minua kaihit, 145
Päästä aivoni alensit."

Siitä Matti Laurin poika,

Wiisas Wiipurin isäntä,
Jo itse pakohon pääsi.
Rienti luoksi laivosensa, 150
Astuvi aluksehensa;
Läksi merta lakemahan,
Sinistä sirottamahan,
Kokan koukkupään nojassa,
Melan vaivasen varassa. 155

Itse Iivana isäntä,

Meiän kuulu kullan solki
Kettukenkäset jalassa,
Kut ei pauka pakkasella,
Ei kolka kovalla säällä; 160
Likennäksen linnan luoksi.
Kivet on kirkkoa jälellä,
Torit linnan torniloita,
Patsahat papin tupoa;
Itse pappi paiatonna, 165
Ruotsisi kaunis kaatieita.
 Toisintoja: v. 1, 2. Iivana meiän isäntä, M. kuulusa kuningas. Petri
kuulusa kuningas, Suomen niemen suuri herra. v. 3. S. oritta suurta,
v. 7—11. Itketkö sinä emoni, Walittelet v.r. Jos ma jouvun jonne
kunne, Tahi viivyn viikommanki, Wuosikausia kahenki, Ruotsin
maassa rohkiassa, Suurilla sotatiloilla, v. 27. Laitti l. vesille. Laski l.
merelle, v. 31—36. Lato miestä laivohinsa, Suoritti sota'uroita, Kuni
telkkä tehtyjänsä, Pieni lintu poikiansa, v. 35,36. Kun kana latoo
munansa, Sotka poiat suorittavi, v. 39, 40. Nosti purjet puun
nenähän, Waatot varpahan varasi. v. 51,52. Näki Wiipurin veräjät,
Ulompana linnan ukset, v. 54. Läpi a.a. v. 55,56, Lankes a. S.
niemen, Wiip. veräjäin alle. Lankei a. suuren l. Ruotsin maahan
rohkiahan, Imantrahan ilkiähän, Kuolan linnahan kovahan, v. 56. A.
W. vihasen, v. 71—74. Tynnyri tulik. Pannu j.p. Hevot on kustu
talloihin; Lehmät läävän lattialle. Akat on kustu ammehesen. v.
73,74. Lyiyn luomia tinoja, Kahmalon kanan munia, v. 84. O. v.
volvarissa. v. 86½ Muun karjan murottamatta. v. 95 U.m.m. ruuna, v.
95—98. Akka vanha kiukahalla. Äiä on akkoja kerätty.
Koukkuleukoja ko'ottu. Lihotettu on akka vanha, Kuivareisi
kuorrallettu. v. 100. Weroksi verikäpälän. v. 105. P. p. pyrkimähän, v.
107,108. Avokurkut ammomahan, Jalot jouset jahmamahan. v. 111.
Jahmi päivän, jahmi toisen, v. 112—114. A. hän alatse kerran, A. hän
ylitse toisen, A.k. keselle. v. 116—120. Pani räystähät rämyhyn,
Tuohikattoset tomusi, Linnan patsahat pamusi, v. 122—124. Pani
räystähät rämyhyn, Tuohikattoset tomuhun, Tornipatsahat pamuhun,
Linnan seinät listehille. Ampu r. rämyksi, Tuohik. tomuksi jne.
Raystöt mennähän rämynä, Levyn tuohet tennellähän jne. v. 129. W.
veikko kulta, v. 132—136. Elä raualla rapa'a, Annan kultia kypärän,
H. huokin täyen. 135,136. O. k. kumia, H. huohtavia. v. 143—144.
Situn konna kultihisi, Ilkiä hopeihisi. v. 146. Aivot päästäni alensit, v.
149. Läksi maalta marsimahan. v. 154, 155. K. kultasen kuvussa, M.
vaskisen v. v. 165, 166. Pappi paiatta makasi, R. kaarnis k.

Jälkimaine. Tämä runo on Wuokkiniemen, Paanajärven ja

Repolan pitäjistä, Wenäjän puolelta saatu. Asia, josta kerrotaan,
arvaten tapahtu noin mähä päälle puolenkolmatta sataa muotta sitte,
25 vuotta ennen mainiota nuijasotaa, taikka vuonna 1752 ja
senaikuinen teko lienee itse runoksi. Hallitsi siilon Tsari Iivana
Wasilein poika Wenäjätä, Ruotsia Juhana Kuningas. Nämät olivat
nuorempana kumpanenki Puolan Kuninkaan sisarta, Katrina
prinsessata, kosineet ja aina siitä ruveten vähin toinen toistansa
karsastelleet. Parempi sodan aine sai heille kuitenki Wiron maasta,
joka noin kymmenkunta vuotta ennen oli Ruotsille antautunut.
Sopimaton ja luonnoton ilmanki tämä yhdistys, sillä Wiron maa
Ruotsista erotetaan mereltä, jota maston se on aivin rajatusten
Wenäjän maata, penko Ilvana siitä omalle vallallensa häviöä, sitä
enemmin, kun jo ennenki Ruotsi Suomen maan omistamisella oli
kovin likelle tunkeutunut.

Talvella mainittuna vuona nousi sota heidän välillänsä, jota sitte

kesäksi ja moneksi seuraavaksi vuodeksi pitkitettiin. Muitaki tietoja
myöten, paitsi tätä runoa, oli ollut siilon Iivannalla iso sekä hevos-
että jalkaväki Suomessaki, jota vaston Juhanan parahat voimat olivat
Wiroon kootut, sillä sielläki oli sota valloillansa. Minä muista
kirjoistani en ole löytänyt Wiipurin senaikuisen linnan isännän nimeä,
jos lienee ollutki Matti Laurin poika. Wastauksellansa runon 95-nessä
värsyssä pyysi hän valkian tamman muistelemalla vielä
koskevammin Iivanata pilkata, sillä tämän ennen mainittua Katrina
prinsessata kosiessa, eikä konsa asiasta sen valmiimpata tullen,
hoettiin prinsessan siasta Puolalaisten viimmen komiasti puetun
valkian tammahevosen Iivanalle nauruksi lähettäneen.
Suomen Synty.

Kulki kuuluisa Kaleva,

Poikinensa polkutteli,
Etsien elinsioa,
Asunmaata arvaellen.

Kaukoa Kaleva kulki

Päivän puolelta iteä,
Päässyt päätänsä pakohon
Ihmisiltä ilkeiltä,
Jotk' olivat joutunehet,
Tullehet tulille niille,
Kussa lassa laksaloissa
Kuunteli kevä'käkeä.

Paljo maita matkusteli,

Paljo maita, paljo soita,
Paljo synkkiä saloja,
Korpimaita kauheita.
Ei löynnyt elinsioa,
Asunmaata armahinta,
Wiikon vierevän ohessa,
Eikä viikon, eikä toisen,
Yhen kuun kuluajalla;
Missä maat ylen matalat,
Kussa kankahat katalat,
Muut paikat pahan näköset.
"Ei siinä sioa mulle,
Ei oloa onnellista."
 Niin tuli Nevan joelle,
Laatokan lahen perälle,
Siirty siitäki etemmä,
Pääsi vielä päiväyksen;
Näki maat, metsät, ihanat,
Saavutti sataset järvet,
Salot, saarimaat, tuhannet.

Loi silmänsä loitommalle,

Etäämmälle ennähytti;
Keksi vuoret, keksi vaarat,
Keksi kukkulat komiat,
Lehot, laksot, lempehimmät.

Katselevi, kuuntelevi;
Niin kuuli kevä'käkkösen
Laulelevan laksomailla,
Kuni muinenki kotona,
Elomailla entisillä.

Sanan virkko, noin nimesi,

Itse lausu ja pakasi:
"Tuotapa minäi toivoin,
Ikävöin ikäni kaiken,
Käen kullan kukkumata,
Hopian helähtämätä."

Meni mielehen ajatus,

Tuli tuo ikuinen tuuma:
"Lietkö suotu, maa sulonen,
Maa ihana arvattuna
Asunnoksi armahaksi,
Onnelliseksi oloksi.

Ollet suotu onnekseni,

Arvattu asuakseni;
Niin sun Suomeksi nimitän,
Suomen maaksi mainittelen."

Siitä sai nimensä Suomi;

Sai nimensä suomisesta,
Kalevasta kansan juuren,
Suuresta sukuperänsä,
Mainiosta maan eläjät.

Wieläki kemä'käköset
Laulelevat laksomailla,
Yhet laksot, yhet laulut,
Yhet armahat asunnot,
Ei ole yhet asujat,
Yhet korvat kuulemassa —
Jo on kauanki Kaleva
Ollut poissa poikinensa.

***

Waan sua, kevä'ikäköneni

Kiittelen, ylistelen mä,
Senki kerran kukkumasta,
Hymän hetken hekkumasta,
Puun lehvältä lekkumasta,
Korvihin ukon Kalevan,
Kuulumoille kuulun miehen.
 Sanon sun Kalevan käeksi,
Suomen lakson laulajaksi,
Suomen impien iloksi,
Suomen sulhojen suloksi,
Kaiken kansan kaunihiksi.

Kuku aina aikonasi,

Hellittele hetkinäsi!
Kuku kummut kultasiksi,
Hongikot hopeisiksi,
Huolemme kiiku huviksi,
Ikävät iloksi laula.
Kuku meiän kuusikoissa,
Laula meiän laksoloissa;
Laula lemmet tyttärille,
Naimaonnet neitosille,
Sulhoille suloset retket,
Pojille polut parahat.

Laula miehet lapsistamme;

Aika uhkiat urohot,
Tarkimmat talon isännät,
Poikasista pienosista;
Hyvät muorit morsioista,
Tyttäristä tyynet vaimot,
Taitavat talon emännät.

Jälkimaine. Tämä runo, vaikka muinosia tarinoiva, ei kuitenkan

itse ole muinosempi, kun vasta ensimmäisiä viikkoja yrittelevä;' jonka
sen vuoksi nimitämmä, etteivät runoluvussa äkkinäiset sitä toisinaan
vanhempanaki pitäisi. Ilmanki runoilematta luulisi sanasta suoda
tulevan suomi samate kun sanoista luoda, myödä, syödä tulevat
luomi, myömi, syömi; muinosista (nykyjään kadonneista) sanoista
luoia, tuoia, taida sanat loimi, toimi, taimi ja sanoista elää, särpiä,
hapata sanat eläin, särvin, hapain (happain), jotka viimmeksi
nimitetyt epäilemättä alkuansa olivat elämi, särpimi, happami
(happaami) ja jotka ylehensä ennen vanhaan, kielen vielä paremmin
makaumatta, taisivat kuulua toisellaki päätteellä suoma, luoma,
myömä jne.

Sanat kunki kansan kielessä olivat, samate kun itse saneltavat

aineetki, alkuansa harvalukuset. Näiden aikaa myöten lisäytessä, piti
sanainki lisäytä. Tämä kaikitse ei niin tapahtunut, että, kun mitä uutta
sanottavaksi ilmautu, sille heti olisi uusi, erityinen, nimytki saatu. Ja
vaikka kyllä usein niinki sattu, piti kuitenki toisinaan kahta ja
usiampaaki ainetta yhdellä sanalla nimittää. Niin luultaksemme oli
alusta esimerk. elämä yhteinen nimyt sekä elolle että eläjälle ja niin
osottaa vieläki elo seka elämätä että elatusaineita.

Yhdellä sanalla ei kuitenkan taittu ylen monta ainetta sanella,

koska toisen usiasti olisi tullut vaikia, heti tajuta, mitä millonki sillä
tavoteltaisi. Jopa toisinaan näyttää kyllin kahdestaki aineesta yhdelle
nimyelle tulleen. Jos esimerk. sanoit: en toki minä eloani heitä taikka
en helpolla minä tästä elämästä luovu, niin toinen ei aina arvannut,
mietitkö edellisessä sanelmassa elämätäsi tahi tavaroitäsi,
jälkimmäisessä oloasi eli jotai luontokappaletta. Tarvetta myöten
koettiin sentähdcn sanalukua silläki enennetyksi saada, että
epävertasille sanoille erikäytöksissä hankittiin erityiset pääteensä.
Sillä tavalla erotettiin elämi (eläin) ja elämä, luomi ja luoma, suomi ja
suoma, josta vieläki sanotaan suomalaiset eikä suomilaiset eli
suomelaiset. Missä tätä erotusta tarpeesta tehtiin, siinä ovat päätteet
aikoa myöten kylläki vakautuneet, vaan toisissa sanoissa, joiden
päätteitä ilman aikojaan sommiteltiin näiden mukaan, ovat päätteet
vielä nykyjäanki epävakaisna, esimerk' sanoissa kuutama, muutama,
valkama, vaarama, muurama, joiden siaan toiset sanomat kuutain
(kuudan, kuuan), muutain (muudan, muuan), valkain, vaarain,
muurain ja toisissa mutkissa kuutaman, muutaman, valkaman eli
kuutamen, muutamen, valkamen jne.

Ennen vanhaan taisi tämä epävakaisuus päätetten ma (mä) ja mi

vaihella olla paljoa tavallisempi. Wieläki tapaamma kaikitse päätellen
ma ja mä keralla päätteen minen, joka millään ei ole kun johdettu
muinosesta mi päätteestä, esimerk. polttama, -minen, survoma, -
minen, käymä, -minen, josta viimmesestä vielä onki käymi sillään
säilyksissä.

Muutamat luulevat sanoista suomiehen maa, kuten heidän

arveltuansa tätä maata olisi alkuansa nimitetty, pikasemmasti
puhumalta tulleen viimmen suomen maa. Somanen kyllä onki tämä
arvellus, vaikkemme sitä sentähden päätä asianmukaseksi. 1:ksi
sana suomies ei ole kielessämme tavallinen ja 2:ksi, jos olisiki,
tuskin kuitenkan esi-isämme olisivat itsiänsa suomiehiksi ja
asunpaikkaansa suomiesten maaksi verrailleet, sillä "oma kuitenti
kaunis." Jonkun ulkokansan olisi kyllä sopinut naurulla siksi
maatamme nimittää; vaan mistä olisi siinä tilassa hän tämän
perisuomalaisen nimen keksinyt? Asian mukaan ja muutenki
somasesti voivat esi'isämme paikkoa, kussa näkivät suodun
elääksensä olevan, siitä suomeksi nimittääki, niinpä muinen
Kanaanki maalle sai pian tämän vertanen nimi lupoama eli luvattu
maa, siitä että se Abrahamille ja hänen jälkisillensä oli asunnoksi
luvattu.
 Muinelmia.

Mehiläinen, meiän lintu,

Lennä tuonne, kunne käsken,
Yli kuun, alatse päivän,
Otavaisten olkapäitse;
Lennä luojan kellarihin,
Kamarihin kaikkivallan.

Waikka raamattua myöten uskommaki olleen alkuluoduilla

täydellisemmän tiedon Jumalasta, niin olisi kuitenki väärin tehty, siitä
päättää, tämän tiedon ihmisten enennyttyä ja kansoiksi erittyä,
muuttumatonna sillänsä säilyneen. Toisilla, niinkun Abrahamin
jälkisillä, pysy se kauan kyllä alkuluonnossaan, vaan toisissa väänty,
mutkistu ja turmeltu se pikemmin, tullen viimmen peräti
nimipuutteesen. Niin löytyy vieläki, matkustavaisten maineita
möyten, kansoja maailmassa, joilla ei ole pieninkään tietoa
Jumalasta. Miten Jumalan tunto sillä tavalla taisi kadota, sitä tällä
kerralla emme yritä'känä selvittää, ilman lausuttuamme, niin muuten
asian kohdan olevan. Niin näyttää myös meidänki
kansavanhempamme aikoinansa olleen mitään Jumalasta
tietämättä. Arvoset kyllä taisivat muutki heidän tietonsa sihen aikaan
olla, mutta jos kuinka vähätietonen, ihminen siinä kuitenki
luontokappalesta erotaksen, että hän kaikissa tiloissa on
mahdollinen parempia tietoja käsittämään ja tavallisesti aina uteleeki
syitä tutaksensa, jos mitä näkee, kuulee ei muuten keksii
oudonlaista. Juuri tämä ihmisyyden luonnon etu oli voimallinen
esivanhempiamme uudelleen jommoiseenki Jumalan tuntoon
auttamaan. Näyttää kun olisvat he esinnä, ukkosen jumauksilta
säikähtyneinä ja mielitorruksistaan heränneinä, ruvenneet