Belonging: A Culture of Place
... Tra l3 ricercator3 non italian3, di enorme rilevanza per questa ricercha sono stat3, tra l3 altr3, Bell e Valentine (1994, Browne (2007), Creswell (1996), Low (1992, 2009, 2016), Massey (2007, Newmahr (2008Newmahr ( , 2011, Gillian (1995), Gayle (2000Gayle ( , 2011, Weiss (2006Weiss ( , 2012Weiss ( , 2021, Wright (2006Wright ( , 2010Wright ( , 2022. In aggiunta alla preziosissima letteratura relativa al rapporto tra spazio e cultura (già spesso prodotta da ricercator3 femminist3), la letteratura femminista, trasversalmente, ha fatto da filo conduttore a tutta la ricerca, partendo dalla riflessione sul metodo autoetnografico in cui sono state fondamentali le riflessioni di Butler (1990), Coffey (1999), Cotterill e Letherby (1993), Haraway (1997, Hooks (1989), Maguire (187), Mendez-Lopez (2013) e sul linguaggio utilizzato, seguendo le regole suggerite da Comandini (2021). Infine, mi sono avvalsa di diversi testi, che fossero ricerche accademiche, saggi, libri di narrativa, poesie o articoli di blog, relativi alla sessualità dissidente per come vissuta da chi la performa e la sperimenta dall'interno, come Ayzad (2014), Brumatti (2011), Farolfi (2022, Levi (1979), Mains (1984, Natawateneko (2020), Niri (2023), Torres (2021), Traimond (2006) e molti altri. ...
... Come anticipato nelle pagine precedenti, il mio posizionamento è interno rispetto alle tematiche che ho deciso di trattare e conoscevo in precedenza diverse persone che ho 37 Bell Hooks, 1989 deciso di intervistare; questo mi ha posto un primo grande quesito relativo ad un problema di onestà intellettuale: Potevo fingere di avere un posizionamento esterno? ...
... La soluzione che ho deciso di applicare è arrivata, di nuovo, dall'appellarmi all'approccio femminista di ricerca e ad una profonda riflessione sul tema del posizionamento (Hooks, 1989 ;Haraway, 1997), della soggettività (Butler, 1990;Harding, 2008) e della partecipazione (Maguire, 1987), oltre ad accettare e rivendicare pienamente che la mia ricerca è, a tutti gli effetti, soggettiva, auto-indulgente e parziale, così come lo è ogni possibile ricerca a prescindere dal posizionamento di chi la scrive. Ultimamente faccio molta fatica a darmi un'etichetta per quanto riguarda il mio orientamento sessuale; parlando con Virginia Niri mi ha detto che, dal suo punto di vista, un orientamento kinky corrisponde ad un orientamento pansessuale (Virginia Niri, intervista, 28/02/2024). ...
Questa tesi ha come oggetto di ricerca le implicazioni sociali e culturali degli spazi
kinky a Milano, i quali sono indagati utilizzando le lenti interdisciplinari combinate di
geografia e antropologia culturale. La ricerca ruota intorno allo spazio come tema
principale, inteso non come mero contesto fisico ma come luogo carico di significati
culturali, sociali e politici e che, di conseguenza, ha una storia, un’agency e un
potenziale trasformativo sulle persone che lo attraversano. In particolare, ho voluto
analizzare come gli spazi destinati alla sessualità dissidente1
possano diventare luoghi di
costruzione identitaria, di resistenza e di sovversione della norma.
... This is consistent with our findings that language-related stress is a significant factor influencing 'Teamwork climate' and 'Job satisfaction'. 52 This aligns with the findings that language not only impacts job satisfaction among OQNs 15 but also enhances their sense of belonging. 53 Language barriers are a challenge for OQNs, and their importance cannot be overlooked because they are directly associated with patient safety, satisfaction and quality of care. ...
Background
Many countries have addressed the global issue of nursing shortage by recruiting overseas nurses who are also qualified in the host country. Nevertheless, such nurses may encounter various obstacles in their personal and professional lives in the host country, leading to apprehensions about their perceptions of workplace safety in healthcare organisations.
Objective
This study investigated the current state of immigration-specific stress among overseas qualified nurses (OQNs) working in Japan and its impact on safety attitudes.
Settings
Invitation letters with a Quick Response (QR) code for a survey were sent to 119 hospitals across Japan that accepted OQNs as per the Ministry of Health, Labour and Welfare. Additionally, the survey QR code was shared with OQN-specific social media groups.
Participants
The inclusion criteria were being born and having received basic nursing education outside Japan, passing the Japanese national nursing examination, and current employment in the Japanese healthcare organisations. Valid responses were received from 214 OQNs.
Methods
Data were collected via an online survey, including the Demands of Immigration Scale and Safety Attitudes Questionnaire-Short Form (SAQ-SF) to measure stress and safety attitudes evaluation, respectively. Spearman’s correlation analysis and a generalised linear model were used to analyse the relationship between immigration-specific stress and safety attitudes as perceived by OQNs.
Results
The findings showed that various safety attitude dimensions were significantly impacted by stressors such as ‘Not at home’, ‘Occupation’ and ‘Discrimination’. Notably, ‘Occupation’ disadvantages perceived by OQNs significantly affected all the safety attitude dimensions, such as ‘Teamwork climate’ (B=−5.69, [−7.78, –3.60], p<0.001), ‘Job satisfaction’ (B=−9.38, [−12.32, –6.44], p<0.001) and ‘Stress recognition’ (B=5.86, [3.17, 8.54], p<0.001).
Conclusions
The findings underscore the significance of implementing effective strategies such as enhancing the sense of belonging, providing better career advancement prospects and opportunities and addressing workplace discrimination to improve safety attitudes among OQNs. These interventions are crucial for enhancing patient safety in Japan.
... In this essay, to understand the relationship between the Tamil women with their original Ur and their negotiations with displacement, the collected data has been analyzed with the third dimension of belonging, that is, attachment which refers to a deep and enduring emotional bond connecting individuals across time and space (Chattoraj 2022a), it links people to material and immaterial worlds (Pfaff-Czarnecka 2013, p. 17) making them belong to spaces and sites, to natural objects, landscapes, climate, and to material possessions (Appadurai 1986;Hooks 2009). These kinds of attachments are produced through embodiment, for instance, the resonances of smells and tastes, as well as citizenship and property rights (Pfaff-Czarnecka 2013, p. 17). ...
This essay examines the commodification of trauma and the aestheticization of mental illness within contemporary capitalist culture, with particular focus on how these phenomena intersect with consumer technologies such as Active Noise Cancellation (ANC) headphones. It argues that the cultural obsession with curating and monetizing trauma-seen vividly in digital spaces like TikTok and Instagram-reduces complex psychological realities into consumable aesthetics, flattening lived suffering into marketable "vibes" and moods. Drawing on the work of critical theorists such as Sara Ahmed, Mark Fisher, and Stuart Hall, the analysis situates this trend within broader structures of neoliberal capitalism, where genuine human pain is repackaged for profit. ANC technology is used as a case study of sensory commodification, representing the material manifestation of engineered detachment sold as empowerment. The essay further contends that capitalist structures actively encourage disconnection by fragmenting communities, individualizing struggles, and monetizing even the absence of sound. Finally, it outlines potential strategies of resistance-centering critical literacy, authentic community, and conscious technological engagement-as means of reclaiming mental health narratives from corporate exploitation. Ultimately, the work argues for a radical reengagement with the world: one that embraces discomfort, rejects aesthetic flattening, and insists on presence in a culture increasingly engineered for profitable absence.
This paper analyses the importance of social infrastructure, understood as physical locations and institutions that influence the way people engage with one another, for explaining local belonging beyond the metropolis. Previous studies emphasise the importance of factors such as length of residence, trust, social cohesion, or community organisation for the sense of belonging to one’s neighbourhood, but more or less ignore the aspect of social infrastructure. Furthermore, these studies predominantly focus on the major metropolises in the Global North and South, consistently overlooking smaller places. In this paper, a regional, individual-level dataset is used to analyse the systematic relationship between feelings of local belonging and the existing social infrastructure in cities, towns, and villages in Germany, covering various size categories below the metropolis. The statistical analyses show that local belonging primarily means belonging to the people in the neighbourhood. Trust in neighbours and conversations with neighbours are by far the strongest explanatory factors for a sense of belonging, while social infrastructure, although relevant at the individual level, is much less important. In contrast to the emphasis placed on social infrastructure in qualitative empirical studies, it plays only a minor role in residents’ sense of belonging in German cities and villages.
Imbolo Mbue’s experiential novel Behold the Dreamers narrates the story of African protagonists who embark on a journey to fulfill their aspirations of a better life promised through the American Dream but, as outsiders, are hindered from achieving it. Employing free indirect discourse and the experiential dual voice narrative technique, Mbue explores the nuanced dichotomy of the American Dream narrative as a tapestry of utopian ideals and a flawed Western construct. The present study aims to analyze Mbue’s Behold the Dreamers through Monika Fludernik’s ‘dual voice hypothesis’ based on which the author blends the authorial/narratorial voice with the characters’ perspectives through free indirect discourse narration. Moving beyond the cultural and contextual analysis of Mbue’s novel, the present study investigates how the author’s narrative technique bridges the gap between real-life experience and semiotic representations of the novel, allowing readers to have access to the experiences of the author and the characters. The main finding of the present study is that Mbue’s narrative technique serves to unravel a contradictory notion of the American Dream by shedding light on the complexities of American immigration policies which prevent outsiders from achieving that dream. The research concludes that this narrative technique enriches the readers’ understanding of the immigrants’ lives and offers valuable insights into human experience and the pursuit of dreams in a changing world.
According to data released in 2022 by the National Center for Education Statistics (NCES), Black females are the most educated group among African Americans. However, African American females are simultaneously on the margins and in the center of predominantly White, patriarchal educational spaces, because of their intellect, as well as their role in doing institutional service [e.g., diversity work, advising minority students, advocacy surrounding gender, etc.] that is often overlooked by administrators (Haynes, 2019). In earlier works, Fordham (1993) maintained that compared to their male counterparts, African American female students appear to be more comfortable with academic achievement as part of their personal identities. In later scholarship, Fordham (1996) expounds upon the narrative that to excel academically, Black girls are encouraged to create a race-less persona that sometimes undermines their culture. Because of these social and educational expectations, there is a sense of vulnerability present in Black Girlhood that is not always reflected in research related to their academic experiences because Black girls remain understudied (Lindsay-Dennis, 2010; Rozie-Battle, 2002). In this chapter, by Black Girlhood we mean the experiences of young Black girls and women in the context of a patriarchal White dominated society. In this sense, Black Girlhood is defined as freedom that affirms and liberates Black girls’ lives (Brown, 2013; Halliday, 2019). Given the existing NCES (2022) data and gaps in the current literature, there is a need to examine how education and an achievement-centered identity intersect with race, gender, class, and Black Girlhood.
Drawing on Sara Ahmed’s figure of the feminist killjoy, this chapter examines the urgencies and challenges of killjoy work within clinical practice. Through understanding killjoy work as the work of imagining and enacting an otherwise, killjoy clinicians make room for alternative possibilities of therapeutic care that creatively disrupt the legacies of harm and dehumanisation that continue to haunt the psy-disciplines, generating new ethical possibilities of a feminist therapeutic practice. It considers how the clinical killjoy is enriched and sustained through collective practices and solidarity work. Drawing on the ongoing praxis of a monthly Feminist Therapy Supervision Group, the chapter will reflect upon the ways this group has engaged with cultivating a collective ethics of resistance where solidarity work creates possibilities for joy amidst the ongoing work of being a clinical killjoy, bridging activism and therapeutic practice. This practice becomes part of the clinician’s Killjoy Survival Kit, constantly in assemblage and always being added to, in service of building a sustainable, yet joyful, clinical killjoy praxis that works towards emancipation, not maintaining the status quo.
As much as DEI work requires an aspiration towards futures free of oppression, ones that are more just and equitable, critical DEI carries within it the tension of the status quo and the possibility of liberation. Utilizing la paperson’s conceptualization of the --as a concept that identifies the messiness of agitating towards change within a system that is designed to maintain the status quo --I describe what critical DEI looks like within a tuition-charging preK-12 institution. I begin with describing a DEI from below from my location within a local landscape where DEI wars are waged in the classroom. I then discuss the strategies and conditions through which I labor, against front and backlash, and also against capitalism in its many insidious forms, as an act of self-preservation. And finally, I examine why I stay in this work and return to it over and over again through a sense of shared purpose and radical love.
In recent times, the term reflexivity has gained prominence in bioethics. For scholars engaged in both qualitative and quantitative research methods, particularly amid the prevailing climate of the empirical turn and reflexive turn, the concept of reflexivity opens up diverse epistemological and methodological possibilities. Given the varied moral paradigms and normative assumptions that shape applied ethics scholars’ understanding of moral knowledge, it becomes imperative to explore what practising reflexivity entails and how it impacts the discourse within the domain of applied ethics, especially in so-called empirical bioethics. In this paper, I aim to examine the current conversations surrounding reflexivity in bioethics scholarship, offering a critical analysis of the dominant interpretations of this concept. Acknowledging the limitations of thin reflexivity, which risks reinforcing the status quo through its depoliticized approach and lack of critical engagement with systemic issues in the politics of knowledge, my argument is that reflexivity should be understood as an ethical, epistemological and political practice that demystifies the process of knowing. Practising thick reflexivity not only requires acknowledging that the pursuit of knowledge is neither value-neutral nor value-free, but also involves seeking knowledge that explicitly accounts for inherent value commitments. This approach enables a deeper understanding of the complexities of social, moral and political realities. I conclude that embracing reflexivity necessitates a recognition of the politics of knowing, specifically, the non-innocence inherent in our processes of knowledge production, construction and representation of moral and social realities.
Research on how BlackQueer youth are being mentored, who does the mentoring, and various ways that BlackQueer adults’ mentor BlackQueer youth in schools and the community is missing. To fill this gap, this study examines BlackQueer adults’ who work with BlackQueer youth and have done their own self-work to embrace their Queerness. Through examination, this study introduces the concept of Educational Cultural Visionaries and uses life history methods to shows that Educational Cultural Visionaries intentionally work from a Black Feminist Lens while utilizing cultural competency to make sure that those who want and crave community are not alone. Moreover, Educational Cultural Visionaries envision healthy liberatory spaces through mentoring and educational programs
inside and outside of K-12 school systems. This study advances research on the ways that BlackQueer youth are emboldened through Social Support & Mentorship, while examining how various societal systems can be problematic but also helpful towards their self-empowerment.
Educating more students about ecology and its beneficial applications to societal issues is urgent yet challenging. To address this challenge, diversifying ecology education is a key way to make ecology more inclusive, accessible, and interdisciplinary for more people than ever. Advancing this goal requires ecology educators to develop a more expansive view of (1) how to engage more diverse undergraduate students in ecology courses, especially those from historically underrepresented groups and non‐majors, (2) the interdisciplinarity of content in those courses, and (3) the learner‐centered pedagogies used to engage students. We suggest ways that ecologists can advance “ecology education for everyone” including focusing on connecting ecology to students' everyday lives and local (urbanized) places; applying ecology to solving problems in social–ecological systems; introducing students to the diversity of worldviews about science and nature; and adopting authentic teaching practices such as course‐based undergraduate research, service learning, and reflective practices. Through such efforts, ecology education can become more positivistic and pluralistic and help students better appreciate the value of ecology for society and use their ecological literacy to engage in improving local communities and ecosystems. Successful diversification of ecology education should also benefit the discipline of ecology as more diverse students decide to take more ecology courses, potentially pursue ecology‐related careers, and support ecologically based decision‐making for a more sustainable and environmentally just future for all people.
Dans cet article, je me penche sur l’émergence d’une tradition littéraire en cours de développement, axée sur les Afro-Américain·es vivant dans les régions montagneuses. Dans ce contexte, je discute de l’apparition du terme « Affrilachien·ne » - combinant Africain·e(-Américain·ne) et Appalachien·ne - en tant qu’identité montagnarde noire américaine singulière. Je passe également en revue trois livres publiés après les années 1970, écrits par des auteurices afro-américain·es au cours de différentes décennies. Ceux-ci ont été choisis car ils illustrent de manière emblématique le développement de ce champ littéraire : The Chaneysville Incident (1981) de David Bradley, Colored People (1994) de Henry Louis Gates Jr et The Birds of Opulence (2016) de Crystal Wilkerson. Ces trois ouvrages présentent des visions alternatives de l’appartenance des personnes noires aux montagnes et de la façon dont elles négocient les structures racistes qui ont historiquement œuvré pour nier leurs liens avec elles. En retraçant les différences entre les trois livres, je souligne une progression constante vers des attachements plus libératoires et affectifs à la terre. Pour finir, je soutiens que l’émergence de cette nouvelle tradition littéraire, centrée sur la vie montagnarde de la population noire, affirme et fait progresser les liens ancestraux des Afro-Américain·es avec les montagnes, et ouvre la voie à la reconnaissance de leur place contemporaine parmi elles.
In this article, I explore the emergence of a developing literary tradition focusing on African Americans living in mountainous regions. In doing this, I discuss the appearance of the term “Affrilachian”—combining African (American) and Appalachian—as a distinct Black American mountain identity. I additionally examine three post-1970s books, all written by African American authors in different decades, that illustrate important contours in the development of this literary field: David Bradley’s The Chaneysville Incident (1981); Henry Louis Gates Jr’s Colored People (1994); and Crystal Wilkerson’s The Birds of Opulence (2016). All three books present alternative visions of how Black people belong among mountains and negotiate the racist structures that have historically worked to deny their connection to them. In tracing the differences between the three books, I underscore a steady progression towards more liberatory and affective attachments to land. Ultimately, I argue that the emergence of this new literary tradition, centering Black mountain life, both affirms and advances African Americans’ longstanding connections to mountains, and opens up additional space for recognizing their contemporary place among them.mountains, Black Americans, literature, representation, Appalachia
Gibran’s poem “On Children” (1923) directs our attention to the intricacies of addressing the issue of children’s belonging, a fundamental need of every human being and a matter of recognitional and associational justice. However, although children want and need to belong, Gibran cautions that children do not belong to and are not to be owned by anybody. This raises questions about the world children belong to and the responsibilities of adults to ensure that specific expectations are not overly constraining them by a place they are entitled to call home.
The question of children’s belonging becomes more pronounced where the education of migrant children is concerned. Immigrant children’s bonding to the school is crucial to their educational development and economic independence. Yet the price they pay for assimilating into ways of life prevalent in their new home country cannot be underestimated, considering the fraught experiences of living in the borderlands between their original home and new home. Given the increasingly interconnected world, this chapter argues that rather than considering children as belonging to countries, cultures or schools, educators should aim for their belonging to the world.
Dominion-driven stewardship, which stages human interventions with an anthropocentric lens, externalises problems. We present consciousness-centered stewardship, seen through the Māori ethic of kaitiakitanga, as the missing connective tissue that looks to fix ourselves. We advocate an approach that appreciates a collective self-intelligence in the world and being a steward with a “conscious mind” as part of a transformative way forward. Sustainable development from this perspective thus includes paying attention to personal growth.
Black girls in Kentucky are hyper-minoritized. This marker gives others the notion that Black girls are abnormal, in need of programming, and incapable of narrating their own existence. The D.O.P.E. Black Girl Research Collective—an intergenerational, interdisciplinary research collective comprised of community-centered researchers at the University of Kentucky, Berea College, and the Lexington Housing Authority – conducted an 18-month Photovoice research study alongside Black girls in central Kentucky to examine how and in what ways Black girls define their lives in a post-2020 climate—that is, after the murders of Breonna Taylor, George Floyd, and Ahmaud Arbery amidst the explosion of the COVID-19 pandemic. Using bell hooks’ “talking back” framing, this paper outlines a Photovoice methodological approach to conducting research by, for, and with Black girls pushed to the margins in a Southern locale. Our collective research revealed the distinct ways in which Black girls “talk back” while sustaining a culture of collective care.
Esta entrevista reúne alguns registros das interlocuções com a artista Rubiane Maia, realizadas nos dias 23 e 29 de março, 12 de abril e 26 de julho de 2022. Tais registros condensam o amplo espectro de questões mobilizadas no âmbito dos processos de instauração da instalação online DIVISA (2022).
In this article, I look back over a decade of my own contributions to the field of Hebrew Bible and migration, to assess where these have been helpful, and where revisions are needed. I argue that boundaries are still an extremely important topic of dialogue, but that a focus on identity has not always been so helpful. Instead, I gravitate towards a more conceptually flexible framework concerning belonging, in terms of theoretical dialogue, to help sensitise us to the complexity of boundary negotiation. I also highlight the importance of meta-critical questions concerning how we talk about the Bible and about textual interpretation itself creates and sustains power structures of its own as well as negotiations around belonging. In addition, I suggest that interpreters must be conscious of the invitation that texts extend when representing identity and difference. Through awareness of the constructed nature of identities within Biblical texts, we are able simultaneously to understand these constructions, while also having space to recognise how complexity is flattened through construction.
This comparative study explores the role of storytelling in preserving identity, resilience, and cultural continuity within the exile narratives of Kashmiri Pandits, Palestinians, and Tibetans. Through an analysis grounded in trauma, memory, and postcolonial theory, the paper examines how these communities use storytelling as a tool for navigating the fractured identities resulting from forced displacement. Key themes, including resilience, memory, and nostalgia, are identified across these narratives, revealing a shared human response to exile. Each community's unique storytelling methods—such as memoir, poetic symbolism, and spiritual themes—reflect their specific cultural experiences while contributing to a broader global understanding of displacement. The findings underscore how literature serves as both a personal and communal act of resilience, enabling exiled individuals to assert their cultural identity, resist erasure, and foster belonging in unfamiliar environments. This analysis highlights the role of exile literature in shaping global conversations on identity preservation, cultural resilience, and the challenges faced by displaced populations.
UFSM Resumo: A narrativa autobiográfica Black Boy (American Hunger): a record of chilhood and youth, de Richard Wright, é dividida em duas partes: na primeira, "Southern night", o autor-narrador-personagem trata das suas experiências da infância no Sul dos Estados Unidos; na segunda, "The horror and the glory", é contemplada a sua experiência de mudança para Chicago, ao norte. A divisão formal é também uma divisão geográfica entre sul e norte e, desse arranjo discursivo, emerge um campo simbólico que remete à História da Guerra Civil entre o sul agrário e escravista e o norte industrial. Dado esse contexto, criam-se malhas narrativas que expressam construções de imaginário a respeito do norte: de um lado, o norte como um lugar de possibilidades para a comunidade negra, em que a violência racial é supostamente atenuada; por outro, a desconstrução desse imaginário a partir de evidências de práticas discriminatórias. Isso posto, objetiva-se, neste artigo, analisar as construções de sentido erigidas na narrativa pelas dinâmicas do espaço agenciadas pelo narrador em interlocução com processos históricos e culturais. Esse empreendimento analítico é embasado nos postulados de Michel Collot (2012) sobre geografia literária, bem como nas considerações de Daniel-Henri Pageaux (2011) sobre a relação entre geografia e literatura na perspectiva do comparatismo. Sobre o imaginário norte/sul, recorre-se à crítica afro-americana, principalmente W. E. B. Du Bois (1901; 2007) e bell hooks (2009), bem como outras vozes teóricas de acordo com a demanda da análise. Palavras-chave: Literatura Comparada; Geografia; Literatura Afro-Americana; Richard Wright. Abstract: The autobiographical narrative Black Boy (American Hunger)
Belonging is personal and political. As a fundamental human need, belonging is about self-acceptance and about feeling “accepted” by others. And yet, this process of acceptance is inextricably tied to structures of power that work to include and exclude. Structures of whiteness within higher education systems, for example, relegate low-income, first-generation-to-college students of color to the margins and undermine their capacity and desire to belong. This makes the task of developing institutional practices that foster belonging complex. Such a task prompts important questions about what “acceptance” looks like. For example, in what ways can practices of acceptance attend to existing power structures? Under what conditions can acceptance occur so as not to solely expect students to assimilate or to silence important parts of themselves? How can practices of acceptance recognize the diverse belonging needs of marginalized students and the politics surrounding those needs? To answer these questions, I utilize frameworks that reveal the paradoxes of belonging—the push and pull of being accepted in spaces that marginalize the self. Specifically, drawing from a place-belongingness and politics of belonging framework, I first provide a foundation for understanding the personal and political components of belonging for marginalized students. I then review harmful institutional practices of “acceptance” and discuss more transformative practices that sustain students’ cultural identities. Illuminating the personal and political facets of what it means to be accepted provides a pathway for reimaging who can, wants, and gets to belong.
What is the relation of philosophy and teaching? Do we start from philosophy and then work to close the gap through a process of application? Do we start from teaching, and work to create a space for philosophical reflection? Is it enough to include philosophical texts and activities in teacher education? Or perhaps we need to include teachers from the start as collaborators in the production of philosophical work. Of, in, for, with: it seems that every preposition has been proposed to join teaching and philosophy–a perennial dilemma that philosophers of education are far too familiar with. These anxious efforts to close the gap only reinforce our narrow, lopsided images of each endeavor. The teacher turns outward; the philosopher inward. Teaching is mired in the quotidian; philosophy prone to pointless abstraction. Called to act, the teacher works within the constraints of institutions; called to question, the philosopher practices principled withdrawal. While there is a grain of truth here, such contrasts obscure a key fact: philosophy and teaching are deeply kindred practices. The contemporary tragedies unfolding in Gaza and Israel serve as an urgent reminder of the costs of cleaving contemplation from action. Indeed, we will argue that the alienation of teaching (a practical endeavor if ever there was one) and philosophy (the contemplative discipline par excellence) damages the integrity of each. In what follows, we explore three conceptual sites—the posing of questions, the act of walking together, and the effort to discover what is at stake—which demonstrate a welcome return, or reunion, between philosophy and teaching.
Este artigo busca analisar as representações da memória da infância na narrativa autobiográfica Black Boy, de Richard Wright, publicada em 1945. O foco recai sobre a temática do racismo, ou seja, como a experiência da violência racial é elaborada no processo mnemônico e, consequentemente, no projeto narrativo. Para concretizar este propósito, na primeira seção a memória e a sua construção narrativa são discutidas a partir de Ricoeur (2007, 2010) e Umbach (2008), principalmente. Na sequência, apresenta-se a análise literária de Black Boy que tem como chave analítica os atravessamentos do racismo na represen-tação narrativa da memória da infância. A partir disso, observa-se que pela dupla temporalidade da narrativa, a memória traumática da opressão racial se abre no texto: o narrador adulto, desde o presente narrativo, modaliza a experiência do personagem criança, no passado narrativo.
Complementing discussions of reflexivity as a research practice, this article turns its attention to the classroom. How does a pedagogy that invites students to practice reflexivity represent possibilities for thinking, writing, and imagining otherwise in scholarly engagements with world politics? In response to this question, I explore the dilemmas, challenges, and possibilities students encounter in practicing reflexivity. These include the challenge of meaningfully locating the self in relation to the workings of power, moving beyond a checkbox approach to vectors of identity, and learning to specifically analyze the manifestations of power in daily life. I argue that both the dilemmas and possibilities of practicing reflexivity are related to hierarchies of knowledge creation—and the opportunities to challenge those hierarchies—in the study of world politics. The aim is to illustrate how teachers and students of world politics alike can treat the invitation for reflexivity in the classroom as a potential site of experimentation and freedom that disrupts rigid frameworks of generating knowledge.
This paper delves into the complex relationship between business leadership, sustainability, and inclusivity, representing a step toward developing a more inclusive leadership approach to sustainable development that fosters shared power relations between business leaders and marginalized members of society. With environmental and social conditions worsening, it is urgent for corporations to move away from the neoliberal profit-maximization models advocated by Milton Friedman and instead prioritize humanity and the environment. This shift requires a fundamental restructuring of businesses to move beyond profit maximization and address societal power imbalances by including all stakeholders. Our inclusive leadership for sustainable development framework, rooted in symbolic interactionism, offers a holistic lens for including marginalized groups. At the microlevel, it focuses on business leaders’ personas, characterized by pro-demographic diversity and biodiversity, cognitive complexity for sustainable development, and social empathy, which can potentially create a macro-level impact. These characteristics, accompanied by macro perspectives toward repurposing corporations away from neoliberalism, would be a step forward in cultivating shared power dynamics between business leaders and marginalized communities for the betterment of society.
Archaeology has long been recognized for its 19th century origins in, and 20th century contributions to, imperial and settler colonialisms, as well as its complicity in modern nationalism. By implication, therefore, archaeology has been adopted as a vehicle of modernity and western supremacy and the archaeological gaze has typically been a White one. In pre-state Palestine and in 20th-century Israel, management and academic echelons in archaeology were staffed by European-trained professionals, most of them Jewish Ashkenazi men. While in academia this hegemony has successfully reproduced itself through socialization and by means of a rigid curriculum, ensuring that senior positions at all research universities in Israel are still largely held by members of the founding group, state institutions have become more diverse, especially in the lower echelons of service. We argue that continued dependence on the Anglo-European definitions of science and archaeological value, along with the neoliberal turn in universities, determine academic curricula and career paths. These cement the dominance of Ashkenazim in Israeli academia and track non-Ashkenazim to non-academic positions as excavators and regulators, where mobility can be achieved through loyalty to the state apparatus and to the economic logic of ‘development’. This mobility, however, has had little effect on the racialized and gendered distribution of cultural capital in the archaeological community.
The notion of Bildung has been a catalyst for educational theories about the human relation to the material and social world. Place, both as a concrete spatial location and as metaphorical spatialization have been central to the understanding of Bildung. Nevertheless, the tradition of Bildung has treated the material world mainly as a restricting and adversarial space for human becoming. By asking why the role of belonging to a concrete place is absent from several contemporary debates on Bildung, we discuss themes in Hegel’s and Humboldt’s conceptions of human formation, and argue that the pre-occupation with different ideas of becoming human, through moving beyond material restrictions, centres on a notion of Bildung as a movement in time, a temporal dialectic. In contrast to conceptualizations of the world as binding and restricting, we then ask what place there is for ‘place’ in a theory of Bildung, and argue that the relation between the subject and the world can be perceived as a much more supportive dialogical relationship than these discussions suggest. With reference to insights from Rudolf Laban’s and Irmgard Bartenieff’s movement analysis, we illustrate an alternative perspective on the role of the material world in human physical, social and cognitive development. These dimensions of development suggest that becoming and belonging in the world necessarily involve a simultaneously functional and expressive element, where the subject’s expressive movement of freedom and intention is balanced by their trustful resting in a concrete place.
Combining queer pedagogy and critical pedagogy of place, a queer rural place-based pedagogy centers rural queer student experiences to foster rural queer liberation.
In this paper, I explore the significance of place in education. The historical context is expressed by the ecological and climate crises in a world distinguished by the unjust distribution of privileges and burdens. I elucidate the concept of place by entering the tradition of the pedagogy of place. Here, the significance of place is accentuated with a sensitivity to the local context, in contrast to other educational approaches that emphasize more generic, abstract knowledge. A central premise is the notion of place as a delimited unit that is distinguished from other places. This stable notion, I argue, needs to be reconsidered in the present. With reference to Massey, I accentuate relations as pivotal to a notion of place that accommodates both a sense of belonging and conflicts of power and interest. I hold that education at this time in history should be sensitive to our situatedness in everyday life’s web of relationships. Still, general knowledge is required to bring up perspectives that enable students to critically conceive the place in which they are situated. I make and discuss these claims with reference to and in critique of Young’s notion of powerful knowledge and Klafki’s reformulation of German Didaktik. A central concern is to clarify the mediation of situated knowledge and general knowledge in educational practice. In the final part of the paper, I bring in elements from critical hermeneutics and utopian thinking, approaching Bildung as a process involving situatedness, distantiation, and refiguration.
What might it mean to reimagine brown‐girl‐as‐failure to brown‐girl‐as‐success? This article draws on findings from an empirical research study of academically successful teenage girls from Aotearoa New Zealand. In this paper we focus on what it means to be an intelligent and successful young brown woman in the context of the contemporary white‐centering of meritocratic success, and the oppressive narrative that brown girls are not bright. Using a creative methodology, Laurel Richardson's collective storying and Patricia Leavy's fiction‐based research, the paper engages in forms of creative analytic practice and new knowledge representation, which prioritize authentic voice and understanding of the young women participants' lived experiences. Collective stories were used in the study to challenge existing public discourses of girls and success, including the white‐centering of such depictions, and to create narratives that participants could identify with, particularly those that were often unspoken but widely experienced. Using collective stories in the study offered a space of resonance with participants who could engage with the stories during the research process and contribute to their (re)storying. The interplay between the theoretics of methodological creativity and the symbolic violence of a colonial positioning of successful girlhood offers a novel contribution to girlhood studies. Through collective storying and a further interweaving of poetic voice, the disruption of the narrative of deficit offers remembering and revalidation of brown success.
At a time when national identities are being reasserted in Western Europe alongside moral and intellectual visions of a cosmopolitan order more inclusive than nationalism, what does belonging mean for immigrants who are non-Europeans, particularly for women from South Asia, Africa and the Middle East? Based on the lived experiences of 23 women of diverse backgrounds, who are first-generation immigrants, regarding their experiences while accessing the healthcare system in Zurich, Switzerland, I illustrate through migrant experiences how Othering and belonging are experienced within the web of chaotic meanings and social space one navigates. By employing a phenomenological-sociological approach, I present how embodied migrant experiences can capture the experiences of being an 'Other', as well as how moral emotions such as shame and humiliation can influence one's moral self and its significance to everyday moral discourse. While much of the academic discourse around belonging fo-cuses on a place and its related connectedness to one's racial, gender and ethnic identity, here, I analyse cos-mopolitanism's possibilities through Othering/ belonging experiences within the healthcare context, and beyond. I conclude this paper with the key This is an open access article under the terms of the Creative Commons Attribution License, which permits use, distribution and reproduction in any medium, provided the original work is properly cited.
Critical discussions are developing to combine geographic information systems (GIS) and qualitative methods as an alternative approach to traditional quantitative GIS, but the possibility of integrating spatial information technology and phenomenology is still unknown. This study explores a new qualitative and humanistic GIS approach called geo-phenomenology. It attempts to improve the ability to validate and authenticate findings and to gain a holistic understanding of the complex interplay among space, place, and human emotion through a combination of phenomenology, natural language processing methods, and GIS. To illustrate this approach, this study focuses on international students and examines the effects of geographic mobility on individuals’ sense of attachment and belonging. Importantly, it allows for a more sensitive approach to the spatial scale of material culture as a mediator of sense of place. The overlay of emotional mapping and land use provided a perspective for narrative interpretation and hypothesis building, ultimately leading to the discovery of key evidence determining the main themes of international students’ sense of place attachment and belonging. By combining quantitative emotion detection with qualitative phenomenological interpretation in GIS, this study concludes that geo-phenomenology can help us consider the rich nuances of lifeworlds from multiple perspectives.
Introduction L'objectif de cet article est d'étudier la place de la fête dans les questionnements identitaires roms et queer et dans la production plastique de certains artistes roms, qui ont également en commun d'intégrer une réflexion sur le genre et/ou la sexualité à leur pratique. La théorie queer peut aider à saisir les identités roms comme étant fluides et non fixes et à comprendre certaines similarités dans un processus de construction ethnique et sexuelle. En effet, les Roms LGBTQI+, par leurs expériences individuelles et par l'imagerie plurielle qu'ils et elles produisent, mettent à mal une conceptualisation dominante et essentialisante des identités roms véhiculée par une pensée hétéronormative, binaire et patriarcale. À l'appui du concept de l'intersectionnalité, il s'agit de comprendre des expériences sociales particulières qui vont au-delà de la somme de plusieurs discriminations (homophobie et antitsiganisme ou romophobie). Si la question des identités queer dans les communautés roms émerge depuis quelques années dans le champ des Romani Studies (cf. Corradi 2018 ; Fremlova 2019 ; Mat 2021), force est de constater l'absence d'intérêt qu'elle soulève encore dans la recherche universitaire en France. Notre but est d'apporter quelques éléments de réflexion pour combler cette invisibilité. Notre méthodologie se fonde sur une analyse visuelle des oeuvres et sur le rapport que celles-ci entretiennent ou rompent avec une iconographie populaire et stéréotypée des figures de la fête chez les Roms : circassien, danseuse-séductrice, tsigane virtuose. Ce texte se déploie en deux parties. Dans un premier temps, il s'agira d'analyser le mouvement transnational roma-queer et la place qu'y occupent les pratiques performatives. Dans un second temps, l'étude portera sur les cas particuliers de deux artistes plasticiens français d'origine rom-Romuald Jandolo et Joy Charpentier-qui ont en commun de s'approprier ou se réapproprier une esthétique de la fête tsigane qu'ils associent à une interrogation sur la notion d'identité, ethnique et sexuelle. Tous deux ont pris leurs distances avec cette communauté, en partie à cause de certaines marques d'intolérance de celle-ci à l'égard de leur homosexualité, tout en intégrant des éléments de la culture rom à leurs travaux qu'ils mêlent à d'autres thématiques. Force est de constater l'absence relative de la France dans le mouvement transeuropéen roma-queer. Aussi, les corpus de ces deux artistes français
This chapter is a reflective teaching experience of incorporating multimodal strategies in English literature and composition writing courses to undergraduate students at Algerian and American universities. What this chapter primarily aspires to do, particularly, is to outline an account on how the teaching of different fiction, nonfiction, and poetry, such as Romantic poetry by William Wordsworth and Modernist poetry by by T.S. Eliot, fosters a conscious interest in the natural environment and its crises. The instructors propose the inclusion of a variety of multimodal texts on the environment to allow students to better understand environmental related issues such as climate change and drought. This chapter will reflect on the teaching experiences of two instructors from different locations and include the course design employed in the teaching of different forms of literature. The chapter also provides the selected texts and the instructors' teaching recommendations.
A dearth of literature exists on Black women academics’ experience in UK universities. This lacunae in research mirrors the lived experiences of many Black women academics: feeling silenced whilst simultaneously experiencing the strain of hypervisibility in their academic roles. Within the global landscape, influencing factors have been highlighted relating to pay disparities between Black women and their white counterparts, experiences of covert gendered racism, microaggressions and the absence of support from universities in relation to progression and development opportunities. The frequency of toxic work cultures and systemic racism within universities is evidenced in the lack of representation of Black women in senior leadership positions in the UK. Where representation is found, this paper presents evidence that Black women academics tend to be working within insecure contracts and/or at universities that do not prioritise and allocate time for research and promotion-rich activity. For Black women academics who do survive and thrive in the sector, there is the identification of the importance of internal and external networks which offer safety, support and solidarity. Nonetheless, these networks alone are not enough, with an analysis of groups outside of Black women able to gain access to these networks, rendering Black women’s space to share their experiences unsafe and potentially violent. In recognition of a move from an approach of an analysis of literature being left as a standalone point for reflection, this paper provides a review and several points for action for the higher education sector. These action points can be utilised by universities to develop and implement equitable strategies and policies for Black women academics and racially minoritised staff, more broadly.
This paper takes its departure from Rebecca Solnit's idea that there should be “hope in darkness” as we work towards a shared preferred future that resists gendered and racial inequities and oppressions. We put forward “actionable” hope which embodies hope as an everyday action, an activism enacted by “tempered radicals” (Meyerson & Scully, 1995). This thinking about the relationship between hope and activism emerged through our coming together and was bound by our learning and privileging of Indigenous knowledges and a strengths and hope perspective. The paper is presented in the form and style of polyphonic writing conveying the openness and generosity of spirit that the strengths and hope perspective carries for tempered radicals. Our “insider” and “outsider” positionings unfold as we engage in unsettling discussions of “privilege.” Our practices give recognition to being sensitive to issues of belonging, care, and collective hope, while working towards transformative social change that addresses systemic inequalities. Belonging is seen as essential for collective everyday activism which requires affective actional hope for realizing shared preferred futures.
Those working from within the liberation psychology paradigm strive to remould psychology so that it might be put to work for the task of liberation – a task with which most psychologists have, historically, been wholly unconcerned. In practice, liberation psychology tends to be porous, multiple, and under-resourced. Indeed, much of what we might think of as liberation psychology is not referred to as such by its practitioners. Surfacing liberation psychology, then, requires reading into its undocumented histories. In this article, we attempt to develop a picture of liberation psychology in South Africa (SA) by reading the archives of Mohamed Seedat, a pioneering practitioner of liberation psychology. Grounded in the working-class south of Johannesburg and underwritten by expansive global commitments to liberation, Seedat’s archive spans almost four decades, passing through many disciplines, communities, political traditions, and affective registers. We suggest that his archive offers us insights into the affective components of history, developing community praxis in apartheid and post-apartheid SA, and humanising knowledge-making. We conclude by reflecting on how liberation psychology archives like Seedat’s serve as under-appreciated resources for grappling with the psycho-political constitution of emancipatory struggle.
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