THE ORIGINS OF HUMANKIND: A SURVEY OF SCHOOL TEXTBOOKS AND TEACHERS' CONCEPTIONS IN 14 COUNTRIES

International audienceTo investigate the difficulty teaching human origins, and particularly the possible link between values and taught scientific knowledge, research was carried out in 14 countries, in the context of the project BIOHEAD-Citizen. In eight countries (Cyprus, Estonia, Finland, France, Hungary, Italy, Romania, Senegal), this topic is included in the biology syllabus; in the six other countries (Algeria, Burkina Faso, Lebanon, Morocco, Portugal and Tunisia), it is not. Analysis of the images of timelines or trees depicting evolution revealed that Homo sapiens is never represented by a woman alone, only twice by a couple, and never with ethnic diversity. Homo sapiens is generally at the top or end of the evolutionary schemas, indicating a goal-ended conception of evolution. Thus scientific knowledge related to human origins can be mixed with implicit values. In the 14 countries, 5,706 teachers (primary and secondary school teachers of biology or national language) completed a questionnaire. Conceptions differed greatly among countries. Creationist conceptions were correlated with level of belief in God, as well as with shorter training at university. In the countries where evolution is included in the students' curriculum, the biology teachers' conceptions were less radically creationist than when it was not included in the curriculum

Les conceptions sur l'évolution d'enseignants de différentes confessions chrétiennes dans 16 pays

Les conceptions sur l'Évolution d'enseignants qui se déclarent catholiques diffèrent-elles de celles de leurs collègues protestants ou orthodoxes dans chacun des 16 pays de notre échantillon ? Varient-elles d'un pays à un autre ? Pour répondre à ces questions, nous avons utilisé le questionnaire conçu et validé dans le cadre du projet BIOHEAD-Citizen. Les 16 pays ont été choisis en fonction de la diversité des confessions des enseignants interrogés : dans trois pays, les catholiques y sont très majoritaires, dans cinq autres, ils sont plus nombreux que les autres chrétiens ; dans trois pays les orthodoxes sont très majoritaires ; les protestants sont majoritaires dans un pays, et plus nombreux que les autres chrétiens dans trois autres pays. Les résultats montrent une très forte diversité de conceptions d'un pays à un autre, aussi bien pour les enseignants catholiques que pour les protestants et les orthodoxes. Lorsque les effectifs d'enseignants interrogés le permettent, des tests de Chi2 montrent qu'en général il n'y a pas, au sein de chaque pays, de différence significative des conceptions d'enseignants chrétiens, qu'ils soient catholiques, protestants ou orthodoxes, avec cependant quelques rares exceptions comme au Brésil où les conceptions des protestants interrogés sont nettement plus créationnistes que celles des catholiques interrogés

L'évolution humaine dans les programmes et les manuels scolaires de science français de 1994 à aujourd'hui : interactions entre connaissances, valeurs et contexte socioculturel

Seconde communication du symposiume 188 / 2 (site Actes AREF 2013)International audienceEn ce début de XXIe siècle, le concept d'évolution biologique fait consensus au sein de la communauté scientifique internationale, mais sa place dans les programmes reste discutée dans plusieurs pays. En France, l'enseignement de l'évolution est central dans le cursus scolaire, mais celui de l'évolution humaine a été limité aux seuls élèves de la classe de terminale scientifique. Nous analysons ici la transposition didactique de ces connaissances dans les programmes et manuels scolaires français (éditions Bordas et Nathan) de 1994 à aujourd'hui. Nous utilisons pour cette analyse la catégorisation des conceptions scientifiques ainsi que la grille de traitement de l'information scientifique de nos précédents travaux,. Nous évaluons le délai de transposition didactique (DTD) des connaissances. Les schémas représentant l'évolution humaine sont étudiés selon leur nature scientifique et selon les valeurs implicites associées. Les programmes de 1994 et 2001 intègrent des nouvelles données scientifiques avec un DTD très court. Ceux de 2011 présentent des connaissances moins détaillées et plus distanciées, ce qui les préserve d'une obsolescence rapide. Une tendance à une plus grande vigilance épistémologique apparaît avec une présentation non dogmatique des connaissances. Il existe toujours une forte adéquation entre les programmes et les manuels. Les éditions les plus récentes sont moins marquées par les valeurs implicites telles que le finalisme et l'anthropocentrisme et l'androcentrisme mais certaines faiblesses d'ordre épistémologique et didactique persistent notamment dans la schématisation. Les controverses socioscientifiques sur l'évolution humaine et son enseignement ne sont pas du tout prises en compte dans les manuels étudiés. L'absence de référence au créationnisme témoigne d'une volonté institutionnelle de séparation stricte des registres scientifiques et religieux en classe de sciences selon le NOMA de Gould (1997). Aborder les controverses socioscientifiques qui ont marqué l'histoire des sciences ou l'actualité pourrait permettre aux élèves de mieux identifier les registres scientifiques et idéologiques et de fonder leur jugement sur une approche critique interdisciplinaire

Les conceptions sur l'Évolution d'enseignants de différentes confessions chrétiennes dans 16 pays

International audienceAre conceptions on Evolution of teachers who declared to be Catholic the same than those of their colleagues claiming to be Protestant or Orthodox in each of the 16 countries of our sample? Do they vary from one country to another? To answer to these questions, we used the questionnaire developed and validated in the project Biohead-Citizen. The 16 countries were selected based on the diversity of faiths of the teachers surveyed: in three countries, Catholics are the majority, in five others, they are more numerous than other Christians; in three countries the majority of teachers are Orthodox; Protestants are a majority in one country, and more numerous than other Christians in three other countries. The results show a strong diversity of conceptions from one country to another, both for teachers Catholics and Protestants and Orthodox. When the number of teachers surveyed permit, Chi2 tests show that in general there is not, inside each country, significant difference in conceptions of Christian teachers, whether Catholic, Protestant or Orthodox. There are nevertheless few exceptions such as Brazil, where the conceptions of interviewed Protestant teachers are much more creationist than those of interviewed Catholic teachersLes conceptions sur l'Evolution d'enseignants qui se déclarent catholiques diffèrent-elles de celles de leurs collègues protestants ou orthodoxes dans chacun des 16 pays de notre échantillon ? Varient-elles d'un pays à un autre ? Pour répondre à ces questions, nous avons utilisé le questionnaire conçu et validé dans le cadre du projet BIOHEAD-Citizen. Les 16 pays ont été choisis en fonction de la diversité des confessions des enseignants interrogés : dans trois pays, les catholiques y sont très majoritaires, dans cinq autres, ils sont plus nombreux que les autres chrétiens ; dans trois pays les orthodoxes sont très majoritaires ; les protestants sont majoritaires dans un pays, et plus nombreux que les autres chrétiens dans trois autres pays. Les résultats montrent une très forte diversité de conceptions d'un pays à un autre, aussi bien pour les enseignants catholiques que pour les protestants et les orthodoxes. Lorsque les effectifs d'enseignants interrogés le permettent, des tests de Chi2 montrent qu'en général il n'y a pas, au sein de chaque pays, de différence significative des conceptions d'enseignants chrétiens, qu'ils soient catholiques, protestants ou orthodoxes, avec cependant quelques rares exceptions comme au Brésil où les conceptions des protestants interrogés sont nettement plus créationnistes que celles des catholiques interrogés

L'homme dans les schémas d'évolution des manuels scolaires de 12 pays

National audienceLe présent travail prolonge notre recherche comparative sur la représentation de l'évolution humaine dans les manuels de 12 pays dans deux directions complémentaires : - Une analyse de l'origine historique de plusieurs schémas encore aujourd'hui présents dans des manuels scolaires et sur leurs implicites. - Une catégorisation du type des images schématisant l'évolution humaine afin de les comparer dans les manuels scolaires de 12 pays. Nos résultats mettent en évidence des constantes et des différences. Certains schémas illustrent, dans tous ces pays, une résistance à actualiser les connaissances scientifiques, avec une persistance de messages implicites : échelle des êtres, transformisme, finalisme. Les différences entre pays portent surtout sur le traitement même du thème "origines de l'espèce humaine": absent du programme, ou traité uniquement en classe terminale ou encore abordé de façon sommaire avec peu de schémas évolutifs. La France fait à cet égard figure d'exception par l'importance accordée à ce thème et par le nombre d'illustrations de l'évolution humaine. Plusieurs de ces schémas sont encore teintés d'implicites anthropocentriques, finalistes, ou encore de dogmatisme

L'insegnamento dell'evoluzione nei manuali scolastici di otto paesi costieri del Mediterraneo

I manuali scolastici di biologia di otto paesi mediterranei affrontano il tema dell'evoluzione in modi molto differenti. In Algeria e in Libano, l'argomento non viene trattato o non più. In Tunisia, il tema è trattato nella classe terminale (ovvero nell'ultima classe del Liceo n.d.R.), ma senza un capitolo specifico sull'evoluzione umana. In Maroccco, l'evoluzione è stata appena reintrodotta in classe terminale ma senza l'evoluzione umana. Il tema è più ampiamente coperto a Cipro e a Malta, e sopratutto in Italia e in Francia. Quando esso è affrontato, vi si individuano dei valori impliciti come l'antropocentrismo, il finalismo, l'occidentalismo, il dogmatismo

L'enseignement de l'évolution dans les manuels scolaires de huit pays riverains de la Méditerranée

The topic Evolution strongly differs among the school textbooks of biology in eight Mediterranean countries. In Algeria and Lebanon, it is not (or no more) present. In Morocco also, but it is just now reintroduced (nevertheless without the human origin). Poorly taught in Tunisia, the topic is more present in Cyprus and Malta, and even more in Italian and French textbooks. When it is present, we identified some implicit values as anthropocentrism, goal-ended evolution, occidentalism and dogmatism.Les manuels scolaires de biologie de huit pays méditerranéens abordent le thème de l'évolution de façon très différente. En Algérie et au Liban, il n'est pas ou plus traité. En Tunisie, le thème est traité en Terminale, mais sans chapitre spécifique à l'évolution humaine. Au Maroc, l'évolution vient d'être réintroduite en Terminale, sans l'évolution humaine. Le thème est plus largement couvert à Chypre et à Malte, et surtout en Italie et en France. Quand il est abordé, on y retrouve des valeurs implicites telles que l'anthropocentrisme, le finalisme, l'occidentalisme, le dogmatism

Le Quaternaire dans l'enseignement secondaire français : sa disparition aujourd'hui à la lumière des enjeux socioculturels de son introduction au 19ÈME siècle

The Quaternary is disappearing from French syllabi. The current Earth and Life Sciences curriculum for the French seventh grade (pupils from 13 to 14 years old) includes the example “of the paleogeographic and climatic changes of the Quaternary Era.” Historical Geology will disappear completely from the future seventh grade syllabus. From 1994 to 2001, in the twelfth grade science track class (pupils from 17 to 18 years old), the teaching proposed “to reconstruct the paleo-environments in which the human line evolved during the Quaternary”. It was replaced in 2001 by a topic entitled “From the geological past to the future evolution of the planet,” in which the past planetary climates are studied. We are currently witnessing an upheaval in the conceptions presented in French secondary school programs. Since 1966, with the reintroduction of the teaching of Human Evolution in the twelfth grade, the study of the Quaternary has been linked to the study of human origins. This corresponds with what we will call the quaternarist anthropocentric conception. Today, education is oriented toward what we will call an environmentalist conception, centred on climatic studies. Following the model of Bachelard (1938), our didactic approach includes both an epistemological and a historical approach. By comparing the conceptions in secondary school curricula with scientists’ conceptions, it is possible to develop hypotheses to explain the dynamics of the didactic transposition of knowledge. We have shown in a work based on the teaching of Human Evolution during the 19th and 20th centuries (Quessada & Clément, 2006), that the syllabi changes follow the changes in scientific references. However, the delay in the transposition of these changes is heavily influenced by the values promoted by the academic institution as well as by the socio-political issues of the day. Using a similar approach, we will attempt to identify the values associated with teaching the Quaternary. Given the previous research, we have chosen to focus the current study on the 19th century, during which the Quaternary was introduced into the curricula. From 1814 to 1864, before the introduction of the Quaternary to the curricula, the teaching of Historical Geology develops following catastrophist and creationist conceptions, even though a full blown scientific controversy is raging at the time. The actualist and evolutionist conceptions are not transferred to secondary education. Neither the Quaternary nor quaternaryman is included even though the term Quarternary is defined by the geologist Jules Desnoyers in 1829 and the concept of the Pleistocene is established in 1839 by the English geologist Charles Lyell. This directed transposition can be explained by both the scientific and political influence of Cuvier as well as by the educational system’s objectives and the socio-political context of the time. This quote from Victor Cousin,Minister of State Education in 1840 testifies: “it (the teaching of Natural History) generates, so to speak, a natural theology which shows to pupils the hand of Divine Providence, impressed everywhere in the design of this world and the organization of the beings which live in it. Thus presented, the teaching of Natural History will leave deep marks on the intelligence and even in the soul of pupils”. From 1865 to 1912, we witness the entry of the Quaternary and prehistoric man into the syllabi with a progressive movement towards evolutionary actualist ideas. The programs of 1912 represent a breaking point with the abandonment of the teaching of Human Evolution in the twelfth grade, followed by the disappearance of the term Quaternary from middle school education. The introduction of the Quaternary in secondary education during the second half of the 19th century is certainly related to scientific advances. The division of time is refined with the introduction of the Holocene in 1867 by Paul Gervais. After the 1856 discovery of Neanderthal man, the idea of quaternary man is accepted by the scientific community. The transfer to the syllabi is rapid however, which may be explained by the socio-cultural context of the moment: developments in education; popularisation of scientific knowledge, notably with respect to prehistoric man, inciting immense interest; and the importance of humanistic values associated with those of progress and faith in science.We can also link this change in the syllabi with the project to secularise republican schools. At this time, Edmond Perrier, zoologist and evolutionist wrote in Buisson’s pedagogical dictionary (1882): “Natural history … has fought in close combat with ancient philosophies, doing away with old legends one by one, and is now preparing for its toughest battle yet, the most profound revolution ever achieved in the philosophical, political and religious orders”. The struggle for the secularisation of thought relies heavily on a scientific approach to the origins of man, reinforced by the temporal framework of a specific geological era: the Quaternary. We have demonstrated the relationship between the rapid introduction of the Quaternary Period into 19th century curricula and the socio-political context of the times. How then is the contemporary socio-political situation related to the disappearance of the Quaternary from the most recent curricula? We must consider the debates and current issues occurring within the quarternarist community (Gradstein & Ogg, 2004). The geological time scale is not the expression of strict, general rules of nomenclature but rather the juxtaposition of periods presenting different tools of dating, the legacy of Historical Geology’s complex history (Odin G.S et al., 2005). The inclusion or exclusion of the Quaternary period in or from stratigraphic charts depends on the recognition of a major geological event at the end of the Cenozoic. The rank of the Quaternary within the geological time scale is partly related to the acceptance or denial by the scientific community of the emergence of the genus Homo as a major event. G.S. Odin’s daring proposal during the conference “Le quaternaire, limites et spécificités” in February 2006 to divide Geological time into three major periods (a time without the biosphere; a time when the biosphere is present and its evolution is related to nonhuman factors; and an anthropozoic time, corresponding to the Quaternary, where mankind’s influence dominates the biosphere) would have the advantage of epistemological clarity. The risk of such an approach, however, is that it may appear anthropocentric. But by attempting to avoid this finalistic, anthropocentric trap, don’t we risk falling into the trap of denying the singularity of the human species and its impact on the rest of the biosphere? The disappearance of the quaternaristic, anthropocentric conception from French curricula is almost simultaneous with the questioning of the existence of the Quaternary by the authorities of the international commission of stratigraphy. The delay in the transposition is therefore extremely short. In this case, the struggle against didactic obsolescence, one of the rules of didactic transposition, cannot be the only explanation for the curricula modifications. Other explanatory hypotheses must be sought which take into account the values which the educational system seeks to promote. Since the mid-20th century, global conflicts and ecological catastrophes have modified the conception of man and science that was in effect at the end of the 19th century. Humankind may now be perceived negatively, as a threat to the planet. Consequently, the curricula have been refocused on the study of the planet, incorporating the objectives of Environmental Education for sustainable development presented in national and international publications. Moreover, the beginning of the 21st century has seen a renewal of spiritualistic tendencies, refuting Darwinism to the benefit of finalistic theses. Human evolution could disappear from middle school education to avoid creationist reactions from students and their families.The current trends in curricula dealing with teaching the Quaternary correspond both to new scientific references and to new values within not only the educational system but also on the wider scale of the current socio-political context (alarmist media coverage of climatic changes, a resurgence of spiritualism, the struggle against creationism and finalism, the decline of humanism). Rather than erasing the Quaternary from the syllabi, shouldn’t we use it as an example of the dynamic nature of scientific knowledge construction and the relationships between science and values? By avoiding a dogmatic approach to science, this proposal would promote the development of students’ critical skills

Science and religion: evolutionism and creationism in education : a survey of teachers conceptions in 14 countries

The renewed creationist movements are currently seen as a threat for science teaching in the world What is their impact on teachers' conceptions? We present here the results of a first large survey on this question, analysing teachers' conceptions in 14 countries (5 in Africa, 1 in Middle East and 9 in Europe). The total sample is composed of 5700 teachers (partly in-service, partly pre-service) of primary and secondary schools; 1846 of these teachers have biological training, 1787 have language training and 2077 have training to teach in primary school. We used a questionnaire including personal information and 15 questions on Evolution. The results show high significant differences between countries, religions, ageing, gender and level of instruction. This latter effect suggests the need for increasing the level of teachers’ training in order to overcome the current increasing creationist movements.European Project FP6 “Biohead-Citizen” CIT2-CT-2004-506015Fundação para a Ciência e a Tecnologia (FCT) - LIBEC/CIFPEC - unidade de investigação 16/64

Creationist conceptions of primary and secondary school teachers in nineteen countries

Our work is the first international comparison of teachers' conceptions on Evolution / Creation, using several questions on precise and large samples to identify the importance of creationist ideas in the context of their national, religious, economic, cultural and political backgrounds. This research concerns 19 countries: 13 in Europe, 5 in Africa and one in Middle East: 7050 teachers filled out a questionnaire including several questions on Evolution vs. Creation. Half of them are in-service teachers, the other being at the last year of University before teaching. They are teaching in Primary Schools as well as in Secondary Schools (Biology, or Language). The percentages of teachers' radical creationist conceptions differ more from one country to another (from 2% to 90%) than among religions inside each country. There are some, but not so important, differences between Biology teachers and other teachers. The teachers' conceptions also differ with the level of teacher training: more they are instructed (in any matter), more they are evolutionist.European project FP6 “Biohead-Citizen” CIT2-CT-2004-506015. CIFPEC/CIEC - unidade de investigação 644/317 da FCT.Fundação para a Ciência e a Tecnologia (FCT) - CIFPEC/CIEC - unidade de investigação 644/317 da FCT