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Humanities and Social Sciences66%

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    Selected Abstracts

    Drifters and the Dancing Mad: The Public School Music Curriculum and the Fabrication of Boundaries for Participation

    CURRICULUM INQUIRY, Issue 3 2008
    RUTH GUSTAFSON
    ABSTRACT Recent reforms in the general music curriculum have, for the most part, failed to lessen the attrition rates of African Americans from public school music programs. In this article I assert that an embodied ideal of cultural nobility, exemplified by Auguste Rodin's famous statue, The Thinker, has unconsciously operated as a template for participation. As a model comportment in the Western musical tradition, The Thinker has a broader relevance insofar as other school subjects emerged from similar cultural ideals. Beginning with the early period of public music instruction up to the present, I examine the construction of racial boundaries by linking a specific body comportment hailed as worthy by the music curriculum to historically constructed notions of Whiteness. This issue has been underexplored in research in both music and general education. For that reason, this article examines overlapping systems of reasoning about music, comportment, class, religion, language, nationality, and race in professional and popular texts from the early 1800s to the present. This positions public music instruction as authored, not by pedagogical insight alone, but through changes in musical taste, social practices, strategies of governing populations, and definitions of worthy citizenship. There are three levels of analysis. The first is a personal account of the early manifestations of attrition of African Americans from school music programs. The second level of analysis brings the problem of equity into proximity with the tradition of genteel comportment that permeated the training of the good ear or listener and the fabrication of the bona fide citizen. These, I argue are congruent with the historical construction of Whiteness as a standard mark of worthiness. At the third level of analysis, I take up present-day curriculum designs. This section discusses how the language of the music curriculum continues to draw boundaries for participation through protocols that regulate musical response. Here, I argue that the exclusion of popular genres such as hip-hop should be rethought in light of the evidence that shifting historical definitions for music fabricated an overly restrictive template for comportment, recognizing the prototype of Whiteness as the sole embodiment of merit. [source]

    Writing as Inquiry: Storying the Teaching Self in Writing Workshops

    CURRICULUM INQUIRY, Issue 4 2002
    Freema Elbaz, Luwisch
    Recent research demonstrates that the process of telling and writing personal stories is a powerful means of fostering teachers' professional growth (Connelly & Clandinin, 1995; Conle, 1996; Diamond, 1994; Heikkinen, 1998; Kelchtermans, 1993). This article aims to further understanding of writing in the development of teachers' narratives of practice, and to critically examine the potential of the writing workshop as a space where diverse voices can find expression. I take up a narrative perspective, seeing the practice of teaching as constructed when teachers tell and live out particular stories. I examine the autobiographic writing of teachers who participated in a graduate course on autobiography and professional development, drawing on phenomenological (Van Manen, 1990) and narrative methods (Mishler, 1986) and attending to issues of voice (Raymond, Butt, & Townsend, 1992, Brown & Gilligan, 1992) and "restorying" (Clandinin & Connelly, 1996, 1998). The main questions addressed are how do teachers narratively construct their own development and how does the university context, usually construed as a locus of knowledge transmission, function as a framework for the processes of storytelling, reflection, and restorying of experience and for the elaboration by teachers of an internally persuasive discourse (Bakhtin, 1981)? The article describes the experience of the course and the various uses to which participants put autobiographic writing; the range of voices used in the writing is indicated. Three "moments" in the writing process are discussed: describing, storying, and questioning, moments that, taken together, are seen to make up the restorying process. The conclusions point to limitations and possibilities of writing in the academic setting, in particular the place of theory in helping to draw out teachers' voices. [source]

    Learning from Difference: Considerations for Schools as Communities

    CURRICULUM INQUIRY, Issue 3 2000
    Carolyn M. Shields
    In today's highly complex and heterogeneous public schools, the current notion of schools as homogeneous communities with shared beliefs, norms, and alues is inadequate. Drawing on Barth's (1990) question of how to use ifference as a resource, I take up ideas from feminism, multiculturalism, and inclusive education to consider the development of community in schools. I argue that despite the valuable contributions of these theoretical perspectives, each lso includes the potential for increased fragmentation and polarization. As we consider how to use differences as a foundation for community, it is important ot to reify any particular perspective, thus marginalizing others and erecting new barriers. Explicitly embracing the need to identify and respect difference, being open to new ideas without taking an exclusionary position, and committing to ongoing participation in dialogical processes may help schools to develop as more authentic communities of difference. Among the dominant issues identified in today's climate of turbulent educational reform are concerns about how to restructure schools to ensure equality of student opportunity and excellence of instruction (Elmore, 1990; Lieberman, 1992; Murphy, 1991). Many proposals include modifying present leadership and governance structures, overcoming the hegemony of existing power bases, developing mechanisms for accountability, enhancing professionalism, and co-ordinating community resources. One of the suggestions frequently made to address these issues is to change from a focus on schools as organizations to a recognition of schools as communities (Barth, 1990; Fullan, 1993; Lupart & Webber, 1996; Senge, 1990). However, despite the widespread use of the metaphor of community as an alternative to the generally accepted concept of schools as rational or functional organizations, there seems to be little clarity about the concept of community, what it might look like, how it might be implemented, or what policies might sustain it. Indeed, theories about schools as communities have often drawn from Tönnies (1887/1971) concept of gemeinschaft,a concept which perhaps evokes a more homogeneous and romanticized view of the past than one which could be helpful for improving education in today's dynamic, complex, and heterogeneous context (Beck & Kratzer, 1994; Sergiovanni, 1994a). More recently, several writers (Fine et al., 1997; Furman, 1998; Shields & Seltzer, 1997) have advanced the notion of communities of otherness or difference. These authors have suggested that rather than thinking of schools as communities that exist because of a common affiliation to an established school ethos or tradition, it might be more helpful to explore an alternative concept. A school community founded on difference would be one in which the common centre would not be taken as a given but would be co-constructed from the negotiation of disparate beliefs and values as participants learn to respect, and to listen to, each other. In this concept, bonds among members are not assumed, but forged, and boundaries are not imposed but negotiated. Over the past eight years, as I have visited and worked with a large number of schools trying earnestly to address the needs of their diverse student bodies, I have become increasingly aware of the limitations of the concept of community used in the gemeinschaft sense with its emphasis on shared values, norms, and beliefs, and have begun to reflect on the question framed by Barth (1990): ,How can we make conscious, deliberate use of differences in social class, gender, age, ability, race, and interest as resources for learning?' (p. 514). In this article, I consider how learning from three of these areas of difference: gender, race, and ability, may help us to a better understanding of educational community. This article begins with some illustrations and examples from practice, moves to consider how some theoretical perspectives may illuminate them, and concludes with reflections on how the implications of the combined reflections on practice and theory might actually help to reconceptualize and to improve practice. While it draws heavily on questions and impressions which have arisen out of much of my fieldwork, it is not intended to be an empirical paper, but a conceptual one,one which promotes reflection and discussion on the concept of schools as communities of difference. The examples of life in schools taken from longitudinal research studies in which I have been involved demonstrate several common ways in which difference is dealt with in today's schools and some of the problems inherent in these approaches. Some ideas drawn from alternative perspectives then begin to address Barth's question of how to make deliberate use of diversity as a way of thinking about community. Taken together, I hope that these ideas will be helpful in creating what I have elsewhere called ,schools as communities of difference' (Shields & Seltzer, 1997). [source]

    The Illegal Way In and The Moral Way Out

    EUROPEAN JOURNAL OF PHILOSOPHY, Issue 2 2007
    Gerhard Øverland
    At the heart of the current debate about immigration we find a conflict of convictions. Many people seem to believe that a country has a right to decide who to let in and who to keep out, but quite often they appear equally committed to the view that it is morally wrong to expel someone from within the borders of their country if that would seriously jeopardise the person in question. While the first conviction leads to stricter border controls in an attempt to prevent would-be immigrants from entering the country illegally, the latter conviction ensures that aliens with a legitimate claim on protection will not be removed forcibly. It is not strange, therefore, that the task of pinning down a morally sound immigration policy is such an elusive enterprise. In this paper I take it for granted that no electorate would be prepared to accept the kind of policy they ought to, and that we in consequence will continue to let in as few immigrants as is currently the case. Given this constraint I argue against two common assumptions concerning a viable immigration policy. First, granted that certain conditions are satisfied, professional smugglers should not face legal sanctions for bringing asylum seekers to a potential host country. Second, countries that limit immigration should not treat people seeking family reunion preferentially or on a par with other immigrants, but rather act so as to maximise the number of refugees allowed to enter. [source]

    Terrorism as a Strategy

    GOVERNMENT AND OPPOSITION, Issue 3 2007
    Lawrence Freedman
    In this article I discuss terrorism as a problem in the study of strategy rather than strategy as a problem in the study of terrorism. There is a developing literature now asserting that terrorist activity should be evaluated as strategy, so that dealing with the phenomenon requires not only denouncing it for its warped morality and inhumanity but also understanding motives and methods, treating it as purposive and instrumental and not just wicked. In this article I take it for granted that terrorism is strategic activity; my question is, what does this type of activity tell us about strategy? The case is interesting because terrorism is strategically generally demanding and prone to failure. Certainly when used on its own it is a poor support for political objectives, and may be counter-productive even when used with other methods. By looking at strategy at the fringes it is possible to illuminate aspects of strategic activity that have a wider application. [source]

    Taking the Sincerity Out of Saying Sorry: Restorative Justice as Ritual

    JOURNAL OF APPLIED PHILOSOPHY, Issue 2 2006
    CHRISTOPHER BENNETT
    abstract In this paper I take seriously von Hirsch's view that sanctions imposed on offenders need to be compatible with their dignity, and argue that some versions of restorative justice , notably that defended by Braithwaite , can put offenders in the humiliating position of having to make apologies that they do not believe in in order to avoid further bad consequences. Drawing on recent work by Duff I argue that this problem can be avoided by conceiving of restorative justice as an apologetic ritual. This view gives some ground to von Hirsch but presents a view of criminal justice that is distinctively restorative. I conclude by drawing out the differences between my account and that of Duff. [source]

    THE SPECIAL COMPOSITION QUESTION IN ACTION

    PACIFIC PHILOSOPHICAL QUARTERLY, Issue 4 2006
    SARA RACHEL CHANT
    In the material objects literature, this question is known as the "special composition question," and I take it that there is a similar question to be asked of collections of actions. I will call that question the "special composition question in action," and argue that the correct answer to this question depends on a particular kind of consequence produced by the individual constituent actions. [source]

    INTENTIONALISM AND THE IMAGINABILITY OF THE INVERTED SPECTRUM

    THE PHILOSOPHICAL QUARTERLY, Issue 224 2006
    Eric Marcus
    Various thought-experiments have been offered as independent support for the possibility of intentionalism-defeating spectrum inversion, but they do not succeed. I refute what I take to be the four best arguments for holding that the thought-experiments do in fact provide such support: the implausible error argument, the symmetry argument, the no-inference argument and the best theory of representation argument. I thus offer a defence of intentionalism against a long-standing objection. [source]

    Reefer Madness: Legal & Moral Issues Surrounding the Medical Prescription of Marijuana

    BIOETHICS, Issue 1 2000
    R. Eric Barnes
    California, Arizona, and several other states have recently legalized medical marijuana. My goal in this paper is to demonstrate that even if one grants the opponents of legalization many of their contentious assumptions, the federal government is still obligated to take several specific steps toward the legalization of medical marijuana. I defend this claim against a variety of objections, including the claims: that marijuana is unsafe, that marijuana cannot be adequately tested or produced as a drug, that the availability of synthetic THC makes marijuana superfluous, and especially that legalizing medical marijuana will increase recreational use by ,sending the wrong message '. I then go on to argue that given the intransigent position of the federal government on this issue, state governments are justified in unilaterally legalizing medical marijuana as an act of civil disobedience. A large portion of this paper consists of an extensive response to the objection that legalizing medical marijuana will ,send the wrong message ', which I take to be the primary impediment to legalization. This objection basically claims that the consequences of withholding legalization (especially preventing increased recreational use) are superior to those of legalizing medical marijuana. I argue that legalization is justified even if one were to grant both that the harms of legalization outweighed its benefits and that utilitarianism is true. This requires a subtle and somewhat extended discussion of utilitarian moral and political theory. [source]