Contemporary cultural studies is engaged with the meanings people construct in their everyday lives, and how such meanings have significance. It explores how we understand our world, how we fit into our world, and, as a consequence, how others fit into our world (Couldry 2000; Morris 1998; Turner 2012). The major implication of this view is that the varied and subjective experiences of individuals’ impact on their understandings of what various cultures mean; individuals are not only affected by culture, but cultures are created, developed, maintained, manipulated, and expressed by people. To explore this, many cultural studies scholars have adopted reflexive, embodied theoretical and methodological approaches, which require them to be engaged with their own subjective position within their research, both as part of an institution (university) and as individuals with their own cultural histories, subjectivities, and relationships. The reflexive concerns of cultural studies researchers have impacted approaches they take to the teaching of cultural studies at an undergraduate level. As part of this, scholars are asking questions of how we might teach cultural theory in ways that are engaging and relevant to an ever-changing student population, and which present students with “the possibility of redrawing the boundaries around oneself ... where pedagogy becomes potentially transformational” (Garbutt, Biermann and Offord 2012, 79). That is, to teach content to reflect the way cultural studies is “critical and concerned with its contribution to the public good” (Turner 2012, 6–7). These approaches to pedagogy embraces pedagogical exchange as “the activation of new understandings, encounters and relationships” (Offord 2016, 54), an approach that unsettles and disrupts. Graeme Turner’s notion of cultural studies contributing to the public good and Baden Offord’s (2016) suggestion that cultural studies subjects can activate students as “a form of critical human rights education” (58), remain key drivers in my own development in higher education.

中文翻译：

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人体运动研究课堂中的体现教学法：通往教学和学习的研究生途径

当代文化研究涉及人们在日常生活中构建的意义，以及这些意义如何具有意义。它探讨了我们如何理解我们的世界，我们如何融入我们的世界，以及其他人如何融入我们的世界（Couldry 2000；Morris 1998；Turner 2012）。这种观点的主要含义是，个人的各种主观体验会影响他们对各种文化含义的理解；个人不仅受到文化的影响，而且文化是由人们创造、发展、维护、操纵和表达的。为了探索这一点，许多文化研究学者采用了反思性的、具身性的理论和方法论方法，这要求他们在研究中融入自己的主观立场，既作为机构（大学）的一部分，又作为具有自己文化历史、主体性和关系的个人。文化研究研究人员的反思性关注影响了他们在本科阶段教授文化研究的方法。作为其中的一部分，学者们正在询问我们如何以能够吸引并与不断变化的学生群体相关的方式教授文化理论，并为学生提供“重新划定自己周围界限的可能性......成为潜在的变革者”（Garbutt, Biermann and Offord 2012, 79）。也就是说，教授内容以反映文化研究“批判性并关注其对公共利益的贡献”（Turner 2012, 6-7）。这些教学方法将教学交流视为“激活新的理解、相遇和关系”（Offord 2016, 54），这是一种令人不安和破坏的方法。格雷姆·特纳 (Graeme Turner) 的文化研究有助于公共利益的概念和巴登·奥福德 (Baden Offord) (2016) 的建议，即文化研究科目可以将学生作为“批判性人权教育的一种形式”(58)，这仍然是我自己在高等教育中发展的关键驱动力。