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n practical terms, any change effort that does not consider the culture into which it is introduced is unlikely to succeed. The worst-case scenario is that the change effort is resisted to such a degree that it is never truly implemented. In many cases, however, the change effort fails to produce the sort of results initially imagined despite the efforts of all involved to adopt the change. Although the new behaviours are adopted, something goes wrong, and it isn't always that the new idea itself is to be blamed. - Maybe it's culture?

This unavoidable and irreducible complexity means that schools are challenging place to study, to understand and to manage change within. Even for the teacher who spends everyday inside the school there is so much going on that unguided observations and the plans based upon them come with no guarantee of success. - We need a lens and a lever to manage this complexity. -  Such a lens is offered by the 'cultural forces'.

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At the heart of mathematics are a set of connected thinking dispositions. The mathematician uses these dispositions as the cognitive tools of their trade. While the traditional imagining of mathematics might be all about the accurate application of well-rehearsed algorithms and processes, in the real world of mathematics, it is all about the thinking. As we consider what our students need from their mathematical education, we should not overlook the importance of these dispositions. 

Every research demands central theme that provides a ground base for technical study. You can find systematic procedures for better understanding of a shift from one field of research to another. One of the fields of research is ethnographic studies. Ethnography is a study of culture and social organisations. You can study these aspects in a group as well as in the form of a community. The most common use of ethnography can be seen in exploring a cultural phenomenon. As a researcher of ethnography, you need to highlight a single culture from different angles. As per its importance, this article aims to discuss ethnographic studies in detail.

"Sir Ken Robinson outlines 3 principles crucial for the human mind to flourish -- and how current education culture works against them. In a funny, stirring talk he tells us how to get out of the educational "death valley" we now face, and how to nurture our youngest generations with a climate of possibility. "

"El espacio museístico se entiende como un producto cultural, social y político, definido históricamente por su contexto y utilidad. En las últimas décadas, se ha desarrollado una tendencia hacia la diversificación de los espacios, especialmente encaminada a la introducción de procesos de reflexión, debate y participación. No obstante, estas iniciativas no necesariamente han logrado una intervención real de los públicos que lo visitan. "

If we are to cultivate the dispositions required in these times of postnormality and post-truth we need to establish cultures in our classrooms which will allow them to thrive. 

How we see ourselves, how we describe ourselves reveals a great deal about how we see 'others'. In May of this year, speaking to the audience of the International Conference on Thinking, Bruno Della Chiesa invited us to consider how we might approach the question of "who we are?". In responding to such a question, what list of affiliations do we invoke to define ourselves?

Why might it be that our students struggle with independence? Maybe it comes from the language moves we make. As with the language of thinking, being deliberate with our choices can help us to create a classroom culture where students demonstrate independence and initiative.

If you are interested in building a classroom culture where thinking is noticed, named and celebrated, there are three books which make essential reading. They provide clear evidence for why teachers should focus their efforts on encouraging and normalising thinking and offer research-backed strategies to support this. The books are the result of ongoing research by Harvard's Project Zero and their lead author Ron Ritchhart.

One of the key ways by which we make sense of our world is by analysing the stories that we and others use to describe it. These stories are a construct of our experiences, our beliefs, our cultural perspectives and the interactions between these things. Even when the context in which the story is set is the same, the details and nature of the story that particular individuals or collective share can differ vastly. Only by listening to each story with empathy and genuine desire to understand each individual's telling of this story do we develop true insights. Making sense of the stories of education should be a key process for all educators.