Pub Date : 2015-08-20DOI: 10.5406/FEMTEACHER.24.3.0155
Kimberly Creasap, Shenila S. Khoja-Moolji, Leslie Wilkin, Susan Hillock, April Lidinsky, T. C. Jespersen, Rachel E. Stein, Katie Hogan, A. Long
One of the challenges that many gender studies instructors face is making complex topics—such as gender identities, political theory, and media criticism—current, interesting, and relevant to students’ lives. When I began teaching Introduction to Women’s Studies, one student said, “But the women’s movement is over. What is left for us to talk about?” Her classmates nodded in agreement and looked at me blankly. Many students came to the class believing that women’s studies was solely a history lesson, that the discipline had little to offer their own lives. To complicate matters further, Introduction to Women’s Studies students come from various levels of experience—from students in their first to fourth years—and major in subjects ranging from engineering to psychology.1 In order to help students connect feminist theory to their own experiences, I suggest incorporating zines into gender studies courses as both reading and writing assignments. Zines are “non-commercial, non-professional, small-circulation magazines which their creators produce, publish, and distribute by themselves” (Duncombe 6). They are available in many public and university libraries and independent bookstores, as well as from online zine distributors and other websites specializing in handmade goods (see Appendix for a teaching resource list). Zines occupy a middle ground between traditional research papers or essays and Web-based media such as blogs. Unlike research papers, zine style is decidedly informal. Images are hand-drawn or cutand-pasted by hand. Essays, poems, or confessional stories might also be handwritten—or typed with drawings framing the paragraphs. The informal, creative, and participatory character of zines shares some ground with blogs, but unlike blogs, zines are physical objects that can be held and passed from person to person by hand. Students find the middle-space of zines appealing. They like writing creatively for an audience beyond the classroom, but feel that their voices would be lost in the vastness of the Internet. The visual, material qualities of zines “ignite [a] creative urge” in students when they first touch, read, and share print zines (Piepmeier, “Why” 213).
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Pub Date : 2015-05-24DOI: 10.5406/FEMTEACHER.24.1-2.0001
S. Nair, T. Boisseau, Sara Hosey, Sarah E. Austin, Lee Nickoson, Kristine L. Blair, Melody A. Bowdon, Stacey Pigg, Lissa Pompos Mansfield, Maythee Rojas, V. Marr, J. Clifton, Mary P. Sheridan, Tobi Jacobi
This essay argues for new pedagogies of “women of color” courses in light of the “transnational turn”1 of women’s, gender, and sexuality studies (WGS) departments in the U.S.2 I use the transnational turn in WGS to refer to the increased presence of scholarship about/on contexts outside the U.S.—specifically, a narrowly defined “third world”—and, by extension, the hiring of faculty from these contexts.3 These contexts, as they stand in WGS, include South and Southeast Asia, most of Africa, Central America, and parts of the Middle East and of Latin America that are understood as non-Western in their cultural and political ecologies.4 Broadly, the transnational turn in academic disciplines can be best understood as methods and theoretical frameworks that introduce new ways of understanding subject formation, cultural production, and political engagement. These revisions challenge the presumption of the West’s centrality in academic research questions by complicating traditional Western comparative methods, models, and theories that produce/d limited West-centric views. Within WGS more specifically, the transnational turn has led directly to interrogations and re-theorizations of what constitutes feminism, who the feminist subject is, whether universal gender oppression and universal patriarchy are viable conceptual models, and whether certain feminist research methods are liberatory, or, in fact, deeply implicated in uneven power relations. Initially, women of color courses addressed the absence of race as a crucial factor in considerations of gender within WGS (Moallem); since the 1990s, transnational inquiries entered the curriculum to introduce the “non-West” as yet another epistemological corrective to feminist inquiries of race that were, up to then, West-centric, as we see in the case of women of color inquiries. However, just as “women of color” came to be associated with nonwhite women5— not a stretch given the identity political history of the term in the U.S.—transnational scholarship, too, has come to be explicitly and implicitly marked as “race” research, and transnational women faculty6 as “women of color” faculty. This
{"title":"Transnationalism and Women of Color Courses: Diversity, Curricula, and New Pedagogies of “Race”","authors":"S. Nair, T. Boisseau, Sara Hosey, Sarah E. Austin, Lee Nickoson, Kristine L. Blair, Melody A. Bowdon, Stacey Pigg, Lissa Pompos Mansfield, Maythee Rojas, V. Marr, J. Clifton, Mary P. Sheridan, Tobi Jacobi","doi":"10.5406/FEMTEACHER.24.1-2.0001","DOIUrl":"https://doi.org/10.5406/FEMTEACHER.24.1-2.0001","url":null,"abstract":"This essay argues for new pedagogies of “women of color” courses in light of the “transnational turn”1 of women’s, gender, and sexuality studies (WGS) departments in the U.S.2 I use the transnational turn in WGS to refer to the increased presence of scholarship about/on contexts outside the U.S.—specifically, a narrowly defined “third world”—and, by extension, the hiring of faculty from these contexts.3 These contexts, as they stand in WGS, include South and Southeast Asia, most of Africa, Central America, and parts of the Middle East and of Latin America that are understood as non-Western in their cultural and political ecologies.4 Broadly, the transnational turn in academic disciplines can be best understood as methods and theoretical frameworks that introduce new ways of understanding subject formation, cultural production, and political engagement. These revisions challenge the presumption of the West’s centrality in academic research questions by complicating traditional Western comparative methods, models, and theories that produce/d limited West-centric views. Within WGS more specifically, the transnational turn has led directly to interrogations and re-theorizations of what constitutes feminism, who the feminist subject is, whether universal gender oppression and universal patriarchy are viable conceptual models, and whether certain feminist research methods are liberatory, or, in fact, deeply implicated in uneven power relations. Initially, women of color courses addressed the absence of race as a crucial factor in considerations of gender within WGS (Moallem); since the 1990s, transnational inquiries entered the curriculum to introduce the “non-West” as yet another epistemological corrective to feminist inquiries of race that were, up to then, West-centric, as we see in the case of women of color inquiries. However, just as “women of color” came to be associated with nonwhite women5— not a stretch given the identity political history of the term in the U.S.—transnational scholarship, too, has come to be explicitly and implicitly marked as “race” research, and transnational women faculty6 as “women of color” faculty. This","PeriodicalId":287450,"journal":{"name":"Feminist Teacher","volume":"183 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131644514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Service-learning has emerged over the past forty or so years as a staple of higher education pedagogy within many disciplines. In that time, scholars and practitioners have argued that the model provides a wide range of benefits to students, communities, and institutions. Consistent among these claims is that participating in service-learning helps students develop empathy for their fellow human beings (Brown 853–54, 859, 861, 863; Davis and White 87; Einfeld and Collins 102, 103, 105; Wilson 210, 213–15). Generally, when service-learning scholars describe empathy, they refer to an ideal disposition of perceiving and relating to populations whom students serve based on identification rather than apathy or sympathy. The idea is that by learning about and sometimes sharing in the experiences of people served by various nonprofits and other service-learning site organizations, students will experience deeper learning that will apply beyond the immediate course context and encourage them to be better people and citizens, as well as, perhaps, better teachers, doctors, nurses, social workers, scientists, poets, and engineers. In a 2011 article, Judy C. Wilson summarized much of the research on servicelearning and empathy and described her study exploring the impact of servicelearning experiences as demonstrated by the level of empathy expressed by students in end-of-course reflective letters. According to Wilson’s findings, “students involved in the service-learning assignment were significantly (p < 0.05) more likely to express empathy in their reflective writing than the students who did not participate in service-learning” (207). Wilson ended the article by calling for much more research on the topic, including studies that not only explore what kinds of experiences promote empathy in students, but also ask “what contributes to students’ decisions to participate (or not participate) in SL” (217). In this article we respond to that call, but we also ask other questions with significant implications for the feminist teacher: What dangers or risks might be associated with encouraging students to develop empathy for those they work with in service-learning courses? And how do the empathy and shared experiences that students bring with them to Feminine and Feminist Ethics and Service-Learning Site Selection: The Role of Empathy
在过去的四十多年里，服务学习已经成为高等教育教学中许多学科的主要内容。当时，学者和实践者认为，这种模式为学生、社区和机构提供了广泛的好处。在这些说法中一致的是，参与服务学习有助于学生培养对同伴的同理心(Brown 853 - 54,859,861,863;戴维斯和怀特87;Einfeld and Collins 102, 103, 105;Wilson 210,213 - 15)。一般来说，当服务学习学者描述共情时，他们指的是一种理想的性格，即基于认同而不是冷漠或同情来感知和联系学生所服务的人群。我们的想法是，通过学习和分享各种非营利组织和其他服务学习网站组织所服务的人们的经验，学生们将体验到更深层次的学习，这将超越直接的课程背景，并鼓励他们成为更好的人和公民，以及更好的教师、医生、护士、社会工作者、科学家、诗人和工程师。在2011年的一篇文章中，朱迪·c·威尔逊(Judy C. Wilson)总结了许多关于服务学习和同理心的研究，并描述了她的研究，该研究通过学生在课程结束后的反思信中表达的同理心水平来探索服务学习经历的影响。根据Wilson的研究结果，“参与服务学习任务的学生在反思性写作中表达同理心的可能性显著(p < 0.05)高于没有参与服务学习任务的学生”(207)。威尔逊在文章的结尾呼吁对这个话题进行更多的研究，包括研究不仅要探索什么样的经历能促进学生的同理心，还要问“是什么促使学生决定参加(或不参加)外语学习”(217)。在这篇文章中，我们回应了这一呼吁，但我们也提出了其他一些对女权主义教师有重要意义的问题:鼓励学生培养对他们在服务学习课程中共事的人的同情心，可能会带来哪些危险或风险?以及学生们在女性和女权主义伦理与服务学习地点选择:共情的作用中所带来的共情和共同经历
{"title":"Feminine and Feminist Ethics and Service-Learning Site Selection: The Role of Empathy","authors":"Melody Bowdon, Stacey Pigg, Lissa Pompos Mansfield","doi":"10.5406/FEMTEACHER.24.1-2.0057","DOIUrl":"https://doi.org/10.5406/FEMTEACHER.24.1-2.0057","url":null,"abstract":"Service-learning has emerged over the past forty or so years as a staple of higher education pedagogy within many disciplines. In that time, scholars and practitioners have argued that the model provides a wide range of benefits to students, communities, and institutions. Consistent among these claims is that participating in service-learning helps students develop empathy for their fellow human beings (Brown 853–54, 859, 861, 863; Davis and White 87; Einfeld and Collins 102, 103, 105; Wilson 210, 213–15). Generally, when service-learning scholars describe empathy, they refer to an ideal disposition of perceiving and relating to populations whom students serve based on identification rather than apathy or sympathy. The idea is that by learning about and sometimes sharing in the experiences of people served by various nonprofits and other service-learning site organizations, students will experience deeper learning that will apply beyond the immediate course context and encourage them to be better people and citizens, as well as, perhaps, better teachers, doctors, nurses, social workers, scientists, poets, and engineers. In a 2011 article, Judy C. Wilson summarized much of the research on servicelearning and empathy and described her study exploring the impact of servicelearning experiences as demonstrated by the level of empathy expressed by students in end-of-course reflective letters. According to Wilson’s findings, “students involved in the service-learning assignment were significantly (p < 0.05) more likely to express empathy in their reflective writing than the students who did not participate in service-learning” (207). Wilson ended the article by calling for much more research on the topic, including studies that not only explore what kinds of experiences promote empathy in students, but also ask “what contributes to students’ decisions to participate (or not participate) in SL” (217). In this article we respond to that call, but we also ask other questions with significant implications for the feminist teacher: What dangers or risks might be associated with encouraging students to develop empathy for those they work with in service-learning courses? And how do the empathy and shared experiences that students bring with them to Feminine and Feminist Ethics and Service-Learning Site Selection: The Role of Empathy","PeriodicalId":287450,"journal":{"name":"Feminist Teacher","volume":"117 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121296541","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
正如本期特刊的导言所表明的，我们对数十篇论文提案的分析表明，女权主义社区/校园合作的工作是充满活力、必要和具有挑战性的。尽管女权主义者已经改变了所谓的研究，使其包括更多的合作和互惠的知识创造，但我们的工作还远远没有结束。女权主义学者Jackie Jones Royster和Gesa E. Kirsch认为，“在扩大修辞主题、地点和场景的性质和范围的同时，我们(女权主义学者)已经启动了重新谈判这些决定可见性、可信度、价值和卓越性的术语的需要”(133)。本文考察了女权主义者是如何继续参与这一深刻的谈判的，部分原因是理解了女权主义者的社区参与是如何对一系列利益相关者不仅仅是可见的，而且是可读的。这种不断变化和不断增长的易读性是我们审查的重点，因为我们要解决两个最初的问题:什么是粘性?女权主义者和社区参与的学术如何在这个问题上找到交叉点，从而有效地打断主流实践?在寻求解决这些问题的过程中，我们注意到一些重要的缺失，在学术交叉点，我们确信我们会找到它们。也许这反映了历史的发展:社区参与奖学金通常起源于大学内部，然后才在更大的社区中站稳脚跟，而女权主义实践则在学术论坛中得到认可之前扎根于社区。或者这也许反映了社区参与和女权主义工作已经在平行但不同的轨道上，因为当代跨国女权主义，批判种族理论和交叉理论同时到来，每个都拥抱道德社区参与，但没有明确声称服务学习的隶属关系。不管是什么原因，了解社区参与和女权主义在哪里、如何以及为什么会融合和分化，可以帮助我们更周到地设计社区和校园的合作关系。我们首先简要介绍了易读性的制度标志——社区参与的结构认可价值，特别是女权主义社区参与。然后，我们将讨论一篇核心评论文章:批判性女权主义实践和校园-社区伙伴关系:一篇评论文章
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