Vygotskyian Cultural Historical Theory

The socio-cultural historical (Vygotsky) theory acknowledges that the social experiences and cultural tools shape the way in which immigrants look at the world and contour their perceptions of how the worlds operates and, consequently, their experience. The Iranian Diasporic culture can be considered through Vygotskyian cultural historical theory; that involves a consideration of the process of connecting the social, the independent and psychological dimensions of life (Der Verr & Valsiner, 1991). People process a set of symbolic codes or cultural systems where these “tools” are used to derive the meaning that is encoded in them. (217). One means of utilizing the social context and symbolically presenting “tools” is, through education which serves as a cultural, social capital and continues to be a symbol of success for individuals in the Iranian society.

Furthermore, with continued exploration using the funds of knowledge and identity approach there is a link between learning and social change; students become critical thinkers and teachers can expand the possibility of this development. Connecting critical learning to the experiences and histories that students bring to the classroom and engaging the space of schooling as a site of contestation, resistance and power. Possible reconstructing schooling to distribute critical thinking for democratic change can facilitate and develop policies for not solely immigrant children, but all children in their schooling environments, which will build on their skills, experiences, and culture (Giroux, 1983). Critical pedagogy situates an opportune challenge for students, educators and scholars to reach outside of the visible and invisible world that is structured around us. The societal issues regarding inequity, racism, poverty, and the slew of social injustices surrounding immigrant communities require critical thinking for democratic change.

A collective action and schooling provides the base from which to begin. Giroux (1983) asserts that these cases mustn’t be ignored, rather that students and educators and their collective knowledge and experiences of the everyday can add to a wider exposure or understanding of the social injustices and inequalities in school, communities and society (207). The idea of knowledge as being intimately connected with power, which Giroux explores at length, is something to connect with the funds of knowledge and identity models. In paying attention to such funds we gain considerable insight into how children, communities and schooling accumulate and utilize their abilities.

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