Students in secondary social studies examine descriptions of historical events and rhetoric by politicians that utilize the word and concept of evil. The label of evil can evoke specific images, feelings, and thoughts; oversimplify historical and contemporary situations; and decrease students' sense of agency. This phenomenographical study included individual semi-structured interviews and focus groups. The outcome space revealed five referential aspects: evil as images, evil as affects (bodily) and effects (cognitive), evil as something that is abnormal and/or extraordinary, evil as human, and evil as subjective. One salient implication of this study is that teachers, textbook authors, and curriculum designers need to more explicitly engage with naming and describing evil in social studies education in the context of Deleuze and Guattari's (1980/2008) order-words.
Genocide education would benefit from a renewed focus on how ordinary people perpetuate atrocities more so than villains. Ordinary evil is often understood via Hannah Arendt's political theory, which explains how folks can contribute thoughtlessly to genocide. This banality of evil explains an important aspect of human behavior, especially when understood in conjunction with Elizabeth Minnich's work on intensive and extensive evil, as well as Stanley Milgram's research on obedience. Yet, Arendt, Minnich, and Milgram do not explain ordinary people who become eager killers. Thus, the addition of Ernest Becker's idea of the fetishization of evil is important. Students would benefit from engaging with Arendt and Becker's theories in tandem, as well as from learning about disobedience and ways to expand fetishized perceptions of others.
We all have a sense of evil, but many of us do not ponder its nature or the ways in which our beliefs about evil shape what we teach and learn about the actions of citizens in historical or contemporary times. We argue that the word and concept of evil can be detrimental to the development of good citizens when it is used as a political and educational shibboleth to shut down critical thought about traumatic historical and contemporary events. Read through the work of Hannah Arendt and Alain Badiou, however, a pedagogical engagement with our understandings of evil offers an opportunity to learn from difficult events in a way that might inform contemporary action towards a less violent future.LE MAL, LE SENTIMENT DE POUVOIR ET L'ÉDUCATION À LA CITOYENNETÉ Nous possédons tous une conscience du mal. Or, plusieurs d'entre nous ne réfléchissent pas à sa nature ou aux manières dont celui-ci influence ce que nous enseignons ou apprenons sur les actions citoyennes, dans un contexte historique ou contemporain. Nous croyons que le mot et le concept du mal peuvent nuire au développement de bons citoyens. En effet, ce mot et ce concept peuvent être utilisés comme muselière politique et éducative (shibboleth), mettant un terme à toute pensée critique exercée envers des faits historiques ou des événements contemporains traumatisants. Cependant, à la lumière des ouvrages d'Hannah Arendt et Alain Badiou, allier l'engagement pédagogique à notre compréhension du mal offre la possibilité d'apprendre des événements difficiles de manière à potentiellement influencer les actions d'aujourd'hui, dans l'optique d'un avenir moins violent. ; Nous possédons tous une conscience du mal. Or, plusieurs d'entre nous ne réfléchissent pas à sa nature ou aux manières dont celui-ci influence ce que nous enseignons ou apprenons sur les actions citoyennes, dans un contexte historique ou contemporain. Nous croyons que le mot et le concept du mal peuvent nuire au développement de bons citoyens. En effet, ce mot et ce concept peuvent être utilisés comme muselière politique et éducative (shibboleth), mettant un terme à toute pensée critique exercée envers des faits historiques ou des événements contemporains traumatisants. Cependant, à la lumière des ouvrages d'Hannah Arendt et Alain Badiou, allier l'engagement pédagogique à notre compréhension du mal offre la possibilité d'apprendre des événements difficiles de manière à potentiellement influencer les actions d'aujourd'hui, dans l'optique d'un avenir moins violent.
