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This article establishes a rational, feasible, and necessary conclusion to reform high school science content into an equitable experience for its wide diversity of students' self-identities. Research indicates that 85% of graduates would not normally have enrolled in any science course unless required. Their values are more aligned with their everyday world and/or the world of the humanities, to varying degrees. The 15% had already fulfilled their science prerequisite for postsecondary science-related programs, to varying degrees. The article's conclusion rests mainly on historical and economic evidence, respectively: (1) The Sputnik crisis that instilled public fear and anxiety about the perceived technological gap between the United States and Soviet Union. This led to reforming high school science and implementing National Aeronautics and Space Administration. (2) The on-growing climate-change crisis for which the smart international money is increasingly investing in sustainable businesses and industries, which catalyze a shift in public values from the current "profit society" to a "sustainable society." The article's rationale connects the two historical events. Over the past 30 years, the nature of normal science has evolved into post-normal science. Today the public square also includes: (a) an international assessment project that receives a negative validity audit in this article; (b) a vocal small minority within the 85%, proud of their antiscience self-identities and their leaders' hostile behavior (a problem to ameliorate by a reformed sustainable science education); and (c) instances of small-scale, suitable reform examples developed over the last 70 years, often referred to as humanistic school science.

This article offers a retrospective synopsis of 70 years of development of a humanistic approach to science education. Instruction using the history of science, for example, provides a rich context for students to learn not only canonical science content on a need-to-know basis, but also content from the other domains of humanistic science education, including: the nature of science and scientists, cultural studies, and the multifarious interplay between science/scientists and society. The synopsis leads to the conclusion that instructional materials and student assessment tools developed earlier for teaching the history of science are relevant today. Science--technology--society--environment and socioscientific issues, two of the present six domains of humanistic school science, are given special attention. An example of their teaching materials is described, which illustrates in detail how to organize lessons or units particularly suited for the substantial majority of high school students who would not enroll in any current science classes if not required for graduation. Trends suggested for the future are based on shifts in current global economics.

Informed by a cultural understanding of human sense-making, the mathematical identities of Grades 7-12 learners, teachers, and conventional curricula are explored. Due to a clash of values between mathematics and the humanities, a majority of learners do not achieve their mathematical potential. This frustrates both these learners and their teachers. A resolution to the conflict emerges from scrutinizing the conventional Plato-based (Platonist) mathematics' ontology, epistemology, and axiology that convey anti-humanistic images of school mathematics, the antithesis to the majority of learners' humanistic-oriented self-identities. Platonist mathematics is philosophically critiqued, revealing a choice amongst it being cultural, spiritual, or simply opportunistic. Its nineteenth-century anti-humanist façade is replaced by evidence-based humanistic features that the original façade was meant to hide from learners and the general public for politically inspired reasons. These humanistic-oriented features of mathematics are transposed into a proposal for a humanistic school mathematics program that will engage a large proportion of learners (Grades 7-12) in the Western mathematics actually used by adults not employed in occupations requiring advanced Platonist mathematics with its highly hypothetical and abstract reasoning. A Platonist school mathematics program, however, will play an even a greater role in preparing the minority of learners for the advanced mathematics employment sector, some of whom may enrol in both programs. The article concludes with examples of humanistic mathematics lessons and modules.

This paper proposes a rationale that supports a renewal of our predominantly 19th century curriculum for Grades 7-12, identified as Mathematics 1.0. It was originally established in the mid 1800s to prepare learners mostly from upper-class families to succeed in a post-industrial society. Today's digital revolution has changed society remarkably, and the variety of learners has certainly broadened, but Mathematics 1.0 fundamentally remains the same Plato-based (Platonist) curriculum due to its social-political power, which is documented in the article. The major changes to society's culture and the composition of learners have caused faults in Mathematics 1.0 (e.g., a relevance deficit). For the majority of learners, school mathematics has mostly become an obsolete, inequitable, and harmful rite-of-passage into adulthood, to varying degrees. A renewed curriculum, Mathematics 2.0, is rationalized and specific suggestions are offered. The minority of learners who successfully pursue mathematics to varying degrees would experience small changes in their new Mathematics 1.2.

In celebrating the Journal's 20 years of publication, one of its many storylines in science education is identified, and a potential second storyline in mathematics education is introduced. The first looks back 20 years to trace a trajectory of articles about enhancing school science with Indigenous ways of living in Mother Earth. The second looks ahead to what may likely evolve into a trajectory about enhancing school mathematics with Indigenous mathematizing. The article ends by describing a recent research study that gives detailed texture to this emerging trajectory.

This is a reply to an article authored by Enslin and Horsthemke (2014) published in" Educational Philosophy and Theory" ("EPAT"). Enslin and Horsthemke argue that those who they refer to as "friends of the subaltern" pit themselves against a straw-person that is swiftly dismissed in pointing out blindness of the Western tradition. They point out that in doing so "friends of the subaltern" pursue a "politics of resentment". In their reply, Le Grange and Aikenhead argue that Enslin and Horsthemke mischaracterise their work by cherry picking from their selected works and by taking their words out of context. They suggest that Enslin and Horsthemke produce their own straw-person arguments that they accuse others of doing. Le Grange and Aikenhead argue that their research programmes seek cognitive justice which is not tantamount to engaging in a politics of resentment.

Culturally responsive or place-based school mathematics that focuses on Indigenous students has an established presence in the research literature. This culture-based innovation represents a historical shift from conventional approaches to mathematics education. Moreover, it has demonstratively advanced the academic achievement for both Indigenous and non-Indigenous students. Its success has exposed deep fault lines in conventional school mathematics. Many mathematics educators unknowingly embrace problematic, taken-for-granted notions about their school subject that inhibit student engagement and contribute to Indigenous students' low graduation rates. However, innovative researchers and teachers have adapted or developed culture-based teaching materials and strategies that significantly reduce the problems inherent in conventional school mathematics. As a result, these innovators' actions challenge standard curricula and instruction. These changes coincide with another profound transformation taking place in countries with Indigenous citizens. In response to having kidnapped Indigenous children and held them in residential schools in an attempt to rid them of their Indigenous self-identities, Canada's federal government apologized in 2008 and established a process of reconciliation (Truth and Reconciliation Commission, 2016) for all Canadians. Accordingly, this article has two main goals: to (a) "illustrate" how critical analysis can help educators decide which taken-for-granted notions about school mathematics should continue to be embraced and which ones should be updated because they interfere with the engagement and achievement of most Indigenous students and a majority of non-Indigenous students and (b) identify concrete ways in which mathematics educators, researchers, and curriculum writers can help enhance school mathematics by drawing upon how mathematics is used in both mainstream and Indigenous cultures and in a way that simultaneously promotes both academic achievement and reconciliation. These goals lead to the following questions answered in this article: (1) What conventional taken-for-granted notions impede student achievement? (2) Which of these conventional notions continue to be held by many innovators who have enhanced school mathematics culturally? (3) Which innovative taken-for-granted notions improve student academic achievement? (4) Exactly how do researchers or teachers "see" school mathematics content "embedded" in an Indigenous artisan handwork or activity? (5) Which notions found in conventional school mathematics continue to serve students' interests? (6) How can mathematics curricula mitigate systemic racism and support reconciliation? (7) What specific actions can mathematics teachers, researchers, teacher educators, and curriculum writers take to regenerate what is essentially a Victorian-era, 19th-century elitist curriculum (for Grades 5 and higher) to a 21st-century curriculum in harmony with today's realities? The article advances a pluralist mathematics perspective that makes explicit the cultural nature of school mathematics within an Indigenous cross-cultural framework of respect and collaboration. Mathematics' cultural nature becomes both a context of instruction and content expressed in a curriculum.

This preliminary ethnographic investigation focused on how Indigenous traditional wisdom can be incorporated into school science and what students learned as a result. Participants included community elders and knowledge keepers, as well as 4th grade (10-year-old) students, all of Amis ancestry, an Indigenous tribe in Taiwan. The students' non-Indigenous teacher played a central role in developing a science module "Measuring Time" that combined Amis knowledge and Western science knowledge. The study identified two "cultural" worldview perspectives on time; for example, the place-based cyclical time held by the Amis, and the universal rectilinear time presupposed by scientists. Students' pre-instructional fragmented concepts from both knowledge systems became more informed and refined through their engagement in "Measuring Time". Students' increased interest and pride in their Amis culture were noted.

In the context of educational soundness, a case is made for distinguishing between two overlapping concepts: academic science and relevant science. In the context of political reality, a case is made for a science educator to hone strategies that co-opt, circumvent, or marginalize political adversaries before they do the same to you.

What science-related knowledge is actually used by nurses in their day-to-day clinical reasoning when attending patients? The study investigated the knowledge-in-use of six acute-care nurses in a hospital surgical unit. It was found that the nurses mainly drew upon their professional knowledge of nursing and upon their procedural understanding that included a common core of "concepts of evidence" (concepts implicitly applied to the evaluation of data and the evaluation of evidence--the focus of this research). This core included validity triangulation, normalcy range, accuracy, and a general predilection for direct sensual access to a phenomenon over indirect machine-managed access. A cluster of emotion-related concepts of evidence (e.g. cultural sensitivity) was also discovered. These results add to a compendium of concepts of evidence published in the literature. Only a small proportion of nurses (one of the six nurses in the study) used canonical science content in their clinical reasoning, a result consistent with other research. This study also confirms earlier research on employees in science-rich workplaces in general, and on professional development programs for nurses specifically: canonical science content found in a typical science curriculum (e.g. high school physics) does not appear relevant to many nurses' knowledge-in-use. These findings support a curriculum policy that gives emphasis to students learning how to learn science content "as required" by an authentic everyday or workplace context, and to students learning concepts of evidence.

This article establishes a rational, feasible, and necessary conclusion to reform high school science content into an equitable experience for its wide diversity of students' self‐identities. Research indicates that 85% of graduates would not normally have enrolled in any science course unless required. Their values are more aligned with their everyday world and/or the world of the humanities, to varying degrees. The 15% had already fulfilled their science prerequisite for postsecondary science‐related programs, to varying degrees. The article's conclusion rests mainly on historical and economic evidence, respectively: (1) The Sputnik crisis that instilled public fear and anxiety about the perceived technological gap between the United States and Soviet Union. This led to reforming high school science and implementing National Aeronautics and Space Administration. (2) The on‐growing climate‐change crisis for which the smart international money is increasingly investing in sustainable businesses and industries, which catalyze a shift in public values from the current "profit society" to a "sustainable society." The article's rationale connects the two historical events. Over the past 30 years, the nature of normal science has evolved into post‐normal science. Today the public square also includes: (a) an international assessment project that receives a negative validity audit in this article; (b) a vocal small minority within the 85%, proud of their antiscience self‐identities and their leaders' hostile behavior (a problem to ameliorate by a reformed sustainable science education); and (c) instances of small‐scale, suitable reform examples developed over the last 70 years, often referred to as humanistic school science. [ABSTRACT FROM AUTHOR]

Comments on Fensham's (2002) suggestion that 'societal experts' are better situated than academic scientists to decide what knowledge is worth having. Suggests that Fensham's proposal lacks the educo-politics needed to counter the customary devious educo-politics expected from those who support the status quo, particularly some academic scientists. (Contains 39 references.) (Author/YDS)

Introduces the project "Rekindling Traditions" which illustrates one modest way of addressing the underrepresentation of Aboriginal people in careers related to science, a situation that arises from a colonial type of science education. Integrates Western science content into a local community's Aboriginal Science. (Contains 85 references.) (Author/YDS)

Addresses issues of social power and privilege experienced by Aboriginal students in science classrooms. Presents a rationale for a cross-cultural science education dedicated to all students making personal meaning out of their science classes. (Author/MM)

Aims to fine-tune a grounded theory scheme originally proposed in this journal by Costa (1995). Costa categorized students according to the ease with which they succeed in school science in five categories. Presents an additional category for student success. (Author/SAH)

Reports on a cross-cultural study into science teachers' awareness of potential culture clashes in their classrooms where their students' home culture differed from the culture of Western science being taught. In one setting, Canadian teachers taught mainly Aboriginal students. In the second setting, Japanese teachers taught Western science to Japanese students. (SAH)

Surveys and interviews with 42 science teachers of Aboriginal students in northern Saskatchewan examined teacher attitudes toward Western science and Aboriginal knowledge and their practices that integrated the two cultures. Barriers to accommodating both Western and Aboriginal science cultures in the classroom were found to be conceptual, pedagogical, ideological, psychological, and practical. (Contains 26 references.) (Author/SV)

Points out the purpose of strengthening Aboriginal science education aimed at teaching Western science and enhancing students' cultural identity. Supports a curriculum designed for practical ends as defined by the Aboriginal community. Highlights the economic development, environmental responsibility, and cultural survival of the Aboriginal community, and how they impact curriculum. (Author/CCM)

Argues that most students' cultural identities are at odds with the culture of Western science, and that science teachers should be viewed as "culture brokers" or "tour guides" who make this Western science culture available to students. (WRM)

Reconceptualizes a cultural perspective for science education that offers an account of life in a science classroom by characterizing students' experiences as crossing borders between subcultures. Contains 160 references. (DDR)

Outlines features and characteristics of science-technology-society (STS) science textbooks needed to implement an STS curriculum, noting STS science requires a fundamentally different approach to teaching science. The article refers to an STS science textbook currently being implemented in the tenth grade. (SM)