Instead, this is a guide for students that\u2019s designed to give you the information in a language you can understand.<\/p>\n\n\n\n Students studying to be teachers are often asked to write about how poststructuralism is relevant to education.<\/strong><\/p>\n\n\n\n The truth is, it\u2019s hard to find much information about the relevance of poststructuralism to education. So, I\u2019ve put together this guide.<\/p>\n\n\n\n 1. What is Poststructuralist Theory?<\/a> Don\u2019t forget that you need to cite academic sources<\/a> if you\u2019re going to use this information.<\/p>\n\n\n\n At the end of each section, I\u2019ve provided citations (in APA format) of scholarly sources you could read for further information and cite when talking about each key point.<\/p>\n\n\n\n Also, don\u2019t forget to write all of this information in your own words. You don\u2019t want to get caught for plagiarism<\/a>.<\/p>\n\n\n\n Frequently Asked Question: <\/strong>Is it spelled \u2018post-structuralism\u2019 with a hyphen or \u2018poststructuralism\u2019 without a hyphen?<\/p>\n\n\n\n Answer:<\/strong> It doesn\u2019t matter, usually. I tell my students to choose one way of spelling it and be consistent. If you\u2019re super concerned, don\u2019t be afraid to email your teacher and ask them what they prefer.<\/p>\n<\/div><\/div>\n\n\n\n Poststructuralist theory originated in France in the mid-1960s and into the 1970s. The theory came about as a way of critiquing power and privilege. It asks questions like:<\/p>\n\n\n\n Your head might be spinning.<\/p>\n\n\n\n To start right now, remember that poststructuralism is all about truth and power. Who has the power to control what is true and what isn\u2019t? <\/strong><\/p>\n\n\n\n You might be thinking that truth is truth. It\u2019s objective. Things are either true or they aren\u2019t.<\/p>\n\n\n\n Poststructuralists would disagree. They think truth is up for debate: your truth and my truth may be completely different. To use a simple example: a Hindu and a Christian have fundamentally different ideas about whose god is real. These two people have different ideas about the \u2018truth\u2019.<\/p>\n\n\n\n Now extend that debate out to other debates like climate change (man-made or natural?), evolution, historical recounts of wars and the settlement (or colonization?) of the new world, homosexuality (sin or not?), and so on.<\/p>\n\n\n\n So, who determines what we teach as the \u2018true\u2019 account of each of these things in schools?<\/p>\n\n\n\n As you read on, you\u2019re going to see that poststructuralists think people in power (generally white, male, heterosexual, middle-class people) tend to have greater control over determining what is true and what isn\u2019t.<\/strong><\/p>\n\n\n\n When you get to the section later in this article on poststructuralism in the classroom, you\u2019ll see that poststructuralists think that there are things in the classroom that tell stories about what is true and untrue. These are things like:<\/p>\n\n\n\n These things are all around classrooms and each of them sends messages to children that reinforce certain truths and untruths about the world.<\/p>\n\n\n\n Some textbooks might reinforce the idea that straight white people are \u2018normal\u2019, that men should be leaders, and that women should be subservient.<\/p>\n\n\n\n Similarly, history textbooks might tell stories from the perspective of white people, and non-white people might be subtly depicted in texts as inferior or might never be depicted as protagonists.<\/p>\n\n\n\n So you, as a teacher, will need to make decisions about what texts you will expose your students to. Which truths will you reinforce? <\/strong><\/p>\n\n\n\n Which textbooks will you put in your classroom? How will you speak about marriage, families, leadership, history? Will you reinforce the power of conservative opinion on these issues? Or, will you teach another truth?<\/p>\n\n\n\n But more on that later.<\/strong><\/p>\n\n\n\n For now, let\u2019s step back and start with what all good essays need: a scholarly definition!<\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Belsey, C. (2012). Poststructuralism: A very short introduction<\/em>. New York: Oxford University Press. (google books preview here<\/a>)<\/p>\n\n\n\n Williams, J. (2014). Understanding poststructuralism.<\/em> Oxon: Routledge. (google books preview here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n As my regular readers would know, all essays should define their terms<\/a> using scholarly sources.<\/p>\n\n\n\n It\u2019s hard to define poststructuralism. In fact, most scholars refuse to define poststructuralism because, well, there\u2019s just so many branches of it.<\/p>\n\n\n\n But I\u2019ve done my best to get some short, clear definitions that I think get close to a definition that we can start with.<\/p>\n\n\n\n You could cite one of the following sources when defining poststructuralism. I would also recommend paraphrasing one of the following definitions.<\/p>\n\n\n\n Here are 2 scholarly definitions you can use:<\/strong><\/p>\n\n\n\n These are, of course, very introductory definitions that don\u2019t tell us everything about poststructuralist thought. But, they do show some of the core things poststructuralism does, which are:<\/p>\n\n\n\n It can be a hard theory to get your head around at the start, but I do hope this explanation has been understandable up to now.<\/p>\n\n\n\n The next section is going to outline for you some information about key terms used by poststructuralists regularly: discourse, truth, and power.<\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Peters, M. A., & Burbules, N. C. (2004). Poststructuralism and Educational Research<\/em>. London: Rowman & Littlefield. (google books preview here<\/a>)<\/p>\n\n\n\n Tzuo, P., Yang, C., & Wright, S. (2011). Child-centered education: Incorporating reconceptualism and poststructuralism. Educational Research and Reviews<\/em>, 6<\/em>(8), 554-559. (free access here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n There are three words you need to understand in detail for this theory: \u2018discourse\u2019, \u2018truth\u2019 and \u2018power\u2019. They\u2019re terms that you can either use effectively in your essay and get top marks for doing so. Or you can use them poorly.<\/p>\n\n\n\n So have a read of these three terms (and their definition), and if you don\u2019t understand, have another read \u2013 it can take time to digest it all.<\/p>\n\n\n\n Poststructuralists love to use the word \u2018discourse\u2019.<\/p>\n\n\n\n \u2018Discourse\u2019 is a word to explain a general way of speaking about things. We could almost interchange the word discourse for the phrase: \u2018a way of speaking\u2019.<\/p>\n<\/blockquote>\n\n\n\n You\u2019ll find that lots of poststructuralists use the term \u2018dominant discourse\u2019. A dominant discourse is<\/strong> the most common or popular way of speaking about something.<\/p>\n\n\n\n So we could say that the \u2018dominant discourse\u2019 about children is that they\u2019re innocent.<\/p>\n\n\n\n That is to say, most people speak about children as if they\u2019re innocent (not evil).<\/p>\n\n\n\n Another example of a dominant discourse is the discourse around climate change. The dominant discourse about climate change is that it is man-made.<\/p>\n\n\n\n There are, of course, other discourses or \u2018ways of speaking\u2019 about children, climate change, or anything really \u2013 because different people have different opinions!<\/p>\n\n\n\n So, for example, an alternative discourse<\/strong> (or sometimes called a non-normative discourse) about children might be that they\u2019re little brats. Do you have a friend who sees children as little brats all the time? This view is in the minority, but it is still out there.<\/p>\n\n\n\n Your friends who see children not as innocent but as brats are using a different discourse (way of speaking) about children. You can read about 15 different ways of speaking about children on this post here<\/a>.<\/p>\n\n\n\n An alternative discourse about climate change might be that it\u2019s not happening at all \u2026 or maybe that it\u2019s happening but not man-made.<\/p>\n\n\n\n So, you can see, that there are lots of different ways of thinking<\/a> and speaking. These would be different discourses.<\/p>\n\n\n\n Sometimes one discourse becomes the most popular, and we\u2019d call that the dominant discourse.<\/p>\n<\/blockquote>\n\n\n\n What discourse about childhood will you use in the classroom? Will you speak of children as if they\u2019re brats, innocent, or in another way?<\/strong><\/p>\n\n\n\n If a discourse (way of speaking) becomes dominant, it might come to seem as if it\u2019s the \u2018truth\u2019. If we speak endlessly, over and over again, about children being innocent, our society might come to believe that it\u2019s the truth<\/strong> that children are innocent.<\/p>\n\n\n\n But for poststructuralists, truth is never settled. Different people have different ideas about what is true.<\/p>\n\n\n\n The truth at any one point in time is simply the way of thinking (discourse) that has become dominant.<\/p>\n<\/blockquote>\n\n\n\n Here are some examples:<\/p>\n\n\n\n Interestingly, if you\u2019re born somewhere where everyone<\/em> thinks god is the Christian god, you\u2019re more likely to become a Christian. If you\u2019re born somewhere where everyone<\/em> thinks God is the Muslim god, you\u2019re more likely to become a Muslim.<\/p>\n\n\n\n That\u2019s because the dominant discourse wherever you are has a strong influence on what you come to believe to be true<\/strong>.<\/p>\n\n\n\n Here\u2019s another example:<\/p>\n\n\n\n So, what is true?<\/strong><\/p>\n\n\n\n Truth, according to poststructuralists, is very much shaped by the discourse of the era in which you live.<\/p>\n\n\n\n In other words, \u2018objective\u2019, unchangeable, universal truth doesn\u2019t seem to exist.<\/p>\n\n\n\n The truth is always up for debate.<\/p>\n\n\n\n The third piece of the puzzle is power.<\/p>\n\n\n\n If truth is shaped by discourse (the truth is whatever the dominant discourse says it is), then the people who have the power to influence discourse control what is seen as true and untrue by much of the population.<\/p>\n\n\n\n As poststructural theorist Michel Foucault says:<\/p>\n\n\n\n \u201cTruth\u201d is linked in a circular relation with systems of power that produce and sustain it, and to effects of power which it induces and which extend it \u2013a \u201cregime\u201d of truth\u201d (Foucault, 2002, p. 132).<\/strong><\/p>\n<\/blockquote>\n\n\n\n While poststructuralists don\u2019t think there\u2019s a grand conspiracy to create false truths by anyone in particular, they do point the finger at mass media, classroom textbooks, teachers, politicians, etc. and say: \u201cYour influence on discourse and truth is very powerful!\u201d<\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Foucault, M. (1980). Truth and Power. In C. Gordon (Ed.), Power\/Knowledge: Selected Interviews and Other Writings 1972-1977<\/em> (pp. 109-133). New York: Pantheon Books. (google books preview here<\/a>)<\/p>\n\n\n\n Foucault, M. (2002). Truth and power. In J. Faubion (Ed.), Michel Foucault: Aesthetics, essential works of Foucault 1954-1984 <\/em>(2nd ed.). London: Penguin.<\/p>\n\n\n\n Williams, J. (2014). Understanding poststructuralism.<\/em> Oxon: Routledge. (google books preview here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n There are a few influential theorists who developed and used poststructuralist thought in their scholarship.<\/p>\n\n\n\n I\u2019ll briefly outline below some key facts about a few of the biggest names.<\/p>\n\n\n\n Foucault, Derrida, Deleuze, and Butler don\u2019t write about education but their ideas are formative to the theory.<\/p>\n\n\n\n The last theorist discussed here, Youdell, writes about poststructuralism and education.<\/p>\n\n\n\n Michel Foucault was a French philosopher who wrote about the ways discourses (ways of speaking about things) have changed over time.<\/p>\n\n\n\n In his book Madness and Civilization<\/strong>,<\/em> he argued that discourses about madness have changed over time. During the Renaissance era, mad people were considered to possess wisdom; and it wasn\u2019t until the Age of Reason that society\u2019s discourse of mad people saw them as unfit for participating in society. The discourse on madness changed over time.<\/p>\n\n\n\n In The History of Sexuality<\/em><\/strong>, Foucault writes about how churches controlled the discourse about sex. They talked about it as a shameful taboo and something restricted to marriage. More recently, social discourses about sex have changed and we speak of it more liberally.<\/p>\n\n\n\n Interesting Fact:<\/strong> It was Foucault who popularized the poststructuralist term \u2018discourse\u2019. You might have heard of the concept of \u2018discourse analysis<\/a>\u2019 which also comes from Foucault (and others).<\/p>\n<\/blockquote>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Ball, S. (2013). Foucault, power, and education.<\/em> London: Routledge. (google books preview here<\/a>)<\/p>\n\n\n\n Foucault, M. (1977). Discipline and punish: The birth of the prison.<\/em> London: Penguin. (google books preview here<\/a>)<\/p>\n\n\n\n Foucault, M. (1980). Truth and Power. In C. Gordon (Ed.), Power\/Knowledge: Selected Interviews and Other Writings 1972-1977<\/em> (pp. 109-133). New York: Pantheon Books. (google books preview here<\/a>)<\/p>\n\n\n\n Foucault, M. (1990). The history of sexuality: Volume 1 – an introduction.<\/em> New York: Vintage Books. (google books preview here<\/a>)<\/p>\n\n\n\n Niesche, R. (2016). What use is Foucault in education today? Journal of Educational Administration and History<\/em>, 48<\/em>(1), 113-118. Doi: https:\/\/doi.org\/10.1080\/00220620.2015.1034575<\/a><\/p>\n<\/div><\/div>\n\n\n\n Jacques Derrida was another French philosopher who wrote from a generally poststructuralist perspective.<\/p>\n\n\n\n Derrida is most well known for his concept of deconstructionism<\/strong>. According to Derrida, texts (like novels, movies, textbooks and so on) can be read and understood from many different perspectives.<\/p>\n\n\n\n In classrooms, when we introduce students to an idea from a book, different students might read into it in different ways. In other words, we all develop different \u2018truths\u2019 from our readings of things.<\/p>\n<\/blockquote>\n\n\n\n Have you ever watched a movie or read a book and then disagreed with a friend about parts of the book or movie?<\/p>\n\n\n\n There may be an intended meaning set out by the author. But different people can still take what they want from the meaning of the text.<\/p>\n\n\n\n The truth is always up for debate.<\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Derrida, J. (2013). Of grammatology<\/em> (G. C. Spivak, Trans.): Johns Hopkins University Press. (google books preview here<\/a>)<\/p>\n\n\n\n Smith, R. (2010). Poststructuralism, postmodernism and education. In: Bailey, R. & Barrow, R. (Eds.) The SAGE handbook of philosophy of education<\/em>. (pp. 139 \u2013 150). London: SAGE. (google books preview here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n Deleuze and his colleague Guattari are well known for their concept of rhizomatic thinking<\/strong> that they explore in their book A Thousand Plateaus<\/em>.<\/p>\n\n\n\n The Rhizome Metaphor: <\/strong>A rhizomatic plant is a plant that has no original root. Grass is a good example of a rhizome. There are roots going all over the place connecting each tuft of grass that pops out of the ground. But good luck finding a core stem or branch from which all other roots emerge. This, according to Deleuze, is like knowledge. There is no core trunk or origin for knowledge \u2013 just a web of different ideas.<\/p>\n\n\n\n Before post-structuralism, we would have tried to find the \u2018truth\u2019 about concepts (we would have looked for a tree trunk or original branch). We might have tried our hardest to find the origins of a term, or go out and interview the people who were at an event and try to put together an accurate picture of what is true and what isn\u2019t.<\/p>\n\n\n\n But remember, post-structuralists think the truth is always up to debate. There is no trunk that shows the original truth. Different people will have their own ideas about what is true. So it\u2019d be impossible to really find out the objective truth.<\/p>\n\n\n\n Truth is like grass. We can\u2019t find its original seed.<\/p>\n\n\n\n So, rhizomatic thinking<\/strong> doesn\u2019t try to find the objective truth. Instead, it believes there is no truth to be found. We should instead try to explore and understand different contradictory ways of thinking about things. That\u2019s all.<\/p>\n\n\n\n I know. It\u2019s a hard concept!<\/p>\n\n\n\n Rhizomatic Learning: <\/strong>People have used Deleuze\u2019s ideas to talk about how learning can be rhizomatic. Think of the internet: we follow hyperlinks on the internet like we\u2019d follow roots of grass. It\u2019s a maze where we go from one link to the next, never getting any closer to an \u2018origin\u2019 of knowledge. We just go around finding different people\u2019s explanations until we find one that resonates with us.<\/p>\n\n\n\n Rhizomatic learning is, therefore, an eclectic and exploratory approach to learning where we gather information from various sources to develop deeper knowledge.<\/p>\n\n\n\n Rhizomatic learning is the opposite of goal-directed linear learning. It\u2019s like walking into a maze, not knowing where you will end up.<\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Deleuze, G., and Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia<\/em>. London: Bloomsbury Publishing. (google books preview here<\/a>)<\/p>\n\n\n\n Masny, D. (2006). Learning and creative processes: A poststructural perspective on language and multiple literacies. International Journal of Learning<\/em>, 12<\/em>(5), 147-155. (free access here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n Judith Butler writes about discourses of gender and sex. According to Butler, dominant discourses of gender have been harmful to people.<\/p>\n\n\n\n The \u2018truth\u2019 that boys are to act masculine and girls are to act feminine is reinforced all through our childhoods. Adults treat us differently depending on our gender, trying to push us into acting like a \u2018man\u2019 or \u2018woman\u2019.<\/p>\n\n\n\n Butler believes we should stop forcing gender norms on children because, to Butler, gender is only constructed through discourse (the ways we speak about it). Gender is not \u2018natural\u2019.<\/p>\n\n\n\n So, according to Butler, gender norms (men become doctors; boys act physically aggressive; women become nurses; girls should sit still and be pretty) aren\u2019t natural. These norms are just the dominant discourse<\/strong> of our times.<\/p>\n\n\n\n Butler implies we should change the dominant discourse about gender so that we can create a more equal society where boys and girls can both aspire to anything they want.<\/p>\n\n\n\n How will you challenge the dominant discourse of gender as a teacher?<\/strong><\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Butler, J. (2011). Gender trouble: Feminism and the subversion of identity<\/em>. London: Routledge. (google books preview here<\/a>)<\/p>\n\n\n\n David, M., Coffey, A., Connolly, P., Nayak, A., & Reay, D. (2006). Troubling identities: reflections on Judith Butler’s philosophy for the sociology of education. British Journal of Sociology of Education<\/em>, 421-424. Doi: https:\/\/www.jstor.org\/stable\/30036153<\/a><\/p>\n\n\n\n Youdell, D. (2006). Diversity, inequality, and a post-structural politics for education. Discourse: Studies in the cultural politics of education,<\/em> 27<\/em>(1): 33\u201342. Doi: https:\/\/doi.org\/10.1080\/01596300500510252<\/a> (free access here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n Deborah Youdell applies post-structuralist thought to education.<\/p>\n\n\n\n She wrote a really interesting journal article in 2006 titled Diversity, Inequality, and a Post-structural Politics for Education <\/em>which I strongly recommend. It\u2019s a good introduction to how to use poststructuralist thought in education and helps you go a few steps deeper than I\u2019m going in this introduction.<\/p>\n\n\n\n Youdell also wrote an interesting book called School Trouble: Identity, Power and Politics in Education <\/em>in 2011. This book explores how discourses in schools include and exclude certain students.<\/p>\n\n\n\n You may notice I used that very poststructuralist term there: \u2018discourse\u2019. So let me rephrase that sentence into simpler language:<\/p>\n\n\n\n The ways students are spoken about can be inclusive, and it can be exclusionary.<\/p>\n\n\n\n Teachers can have a \u2018deficit discourse\u2019<\/strong> about students (see them in a negative light) or they could see them more positively: and this may impact how students come to see themselves. If we tell a student they\u2019re dumb, perhaps over time the student will come to see it as a truth<\/strong> that they are dumb.<\/p>\n\n\n\n Youdell looks at all sorts of students like:<\/span><\/p>\n\n\n\n And she considers how schools sometimes use their language (discourse) to exclude these students from a class (\u2018you\u2019re dumb\u2019, \u2018you should drop out\u2019, \u2018if you can\u2019t act like a real lady, get out of the classroom\u2019 and so on). But, she also shows that teachers can use their language (discourse) to create more inclusive schools. It\u2019s all in the ways we talk about students!<\/p>\n\n\n\n How will you create an \u2018inclusive discourse\u2019 in your classroom? <\/strong><\/p>\n\n\n\n How will you speak about children with disabilities or who might be considered naughty to ensure they come to class feeling included and welcome?<\/p>\n\n\n\n Further Reading and Citations for the Above Information<\/strong><\/p>\n\n\n\n Saltmarsh, S. and Youdell, D. (2004) \u2018Special sport\u2019 for misfits and losers: educational triage and the constitution of schooled subjectivities. International Journal of Inclusive Education<\/em> 8(4): 353\u2013371. Doi: https:\/\/doi.org\/10.1080\/1360311042000259148<\/a><\/p>\n\n\n\n Youdell, D. (2006). Diversity, inequality, and a post-structural politics for education. Discourse: Studies in the cultural politics of education,<\/em> 27<\/em>(1): 33\u201342. Doi: https:\/\/doi.org\/10.1080\/01596300500510252<\/a> (free access here<\/a>)<\/p>\n\n\n\n Youdell, D. (2011). School Trouble: Identity, Power and Politics in Education.<\/em> London: Routledge. (google books preview here<\/a>)<\/p>\n<\/div><\/div>\n\n\n\n I\u2019ve tried already to touch on a few important ways poststructuralism can be applied to education.<\/p>\n\n\n\n But two of the most practical applications of poststructuralism can be summed up as \u2018diversity\u2019 and \u2018inclusion\u2019.<\/p>\n\n\n\n Poststructuralists strongly believe that there are many different ways we can look at things and that there can be multiple valid perspectives.<\/p>\n\n\n\n If we\u2019re going to talk about it the way a poststructuralist will say it, we could say that there are always multiple possible truths.<\/strong><\/p>\n\n\n\n To put poststructuralism into action, educators would need to teach about the mosaic of different perspectives out there in the world.<\/p>\n<\/blockquote>\n\n\n\n For example, a teacher could ask students to think about topics from the perspective of different characters in a story. How would seeing something from the perspective of another character change how we see a story\u2019s message?<\/p>\n\n\n\n To extend that further into a poststructural politics for education (yes, I did just use Youdell\u2019s phrase), teachers might want to also teach about different perspectives on history.<\/p>\n\n\n\n They could teach specifically about women in history, considering that women have historically been excluded from history books<\/a>.<\/p>\n\n\n\n Or, they could teach about Aboriginal perspectives and how their views might differ from what\u2019s written in the textbooks about European colonization of the world.<\/p>\n\n\n\n Poststructuralists are very much aware that the language we use in a classroom can be exclusionary.<\/p>\n\n\n\n If we talk about people in a negative manner, we are creating a deficit discourse<\/strong> about those people.<\/p>\n\n\n\n In other words, teachers need to be careful about avoiding exclusionary language. Instead, we should focus on creating positive inclusive discourses.<\/p>\n\n\n\n This means that teachers need to make sure they don\u2019t:<\/p>\n\n\n\n One other way of bringing together inclusion and diversity in the classroom is to make sure students who are historically underrepresented<\/a> get a say.<\/p>\n\n\n\n This includes:<\/p>\n\n\n\n These students also need to be represented in texts and textbooks. They also need to be allowed to speak up and share their opinions so that it\u2019s not always the perspective of privileged people (white, male, straight, middle-class people) that becomes the dominant discourse.<\/p>\n\n\n\n Here are a few ideas on how to use poststructuralist theory in the classroom.<\/p>\n\n\n\n They might be good ideas for you to include as examples in your essays<\/a> \u2013 of course, if they\u2019re relevant and suitable for your essay!<\/p>\n\n\n\n![\"poststructuralism](\"https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2019\/07\/Poststructuralism-in-education-e1561961455118.jpg\")
<\/figure>\n\n\n\nTable of Contents<\/strong><\/h4>\n\n\n\n
2. Scholarly Definition of Poststructuralism <\/a>
3. Key Concepts: Discourse, Truth, and Power <\/a>
4. Five Famous Poststructuralist Theorists <\/a>
5. Relevance of Poststructuralism to Education<\/a>
6. Classroom Examples <\/a>
7. Criticisms of the Theory <\/a>
8. Benefits of the Theory<\/a>
9. Final Thoughts<\/a><\/p>\n\n\n\n![\"examples](\"https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2019\/05\/Poststructural-Theory-Education-e1558876949821.jpg\")
<\/figure>\n\n\n\n1. What is Poststructuralist Theory?<\/h2>\n\n\n\n
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2. Scholarly Definition of Poststructuralism<\/h2>\n\n\n\n
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3. Key Concepts: Discourse, Truth, and Power<\/h2>\n\n\n\n
a) Discourse<\/strong><\/h3>\n\n\n\n
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b) Truth<\/strong><\/h3>\n\n\n\n
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c) Power<\/strong><\/h3>\n\n\n\n
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4. Five Famous Poststructuralist Theorists<\/h2>\n\n\n\n
a) Michel Foucault<\/strong><\/h3>\n\n\n\n
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b) Jacques Derrida<\/strong><\/h3>\n\n\n\n
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c) Giles Deleuze<\/strong><\/h3>\n\n\n\n
d) Judith Butler<\/strong><\/h3>\n\n\n\n
e) Deborah Youdell<\/strong><\/h3>\n\n\n\n
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5. Relevance of Poststructuralism to Education<\/h2>\n\n\n\n
a) Diversity<\/strong><\/h3>\n\n\n\n
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b) Inclusion<\/strong><\/h3>\n\n\n\n
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6. Examples of How to use Poststructuralism in the Classroom<\/h2>\n\n\n\n