Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2082828
Abdul‐Rahim Al‐Shaikh
Abstract Birzeit University (BZU)—established in 1924 by the Nasir family—was born out of struggle and developed as a microcosm of the Palestinian national movement against the Zionist settler colonial state of Israel. This article explores specific moments of solidarity with BZU and beyond. I map out a genealogy of three modes of solidarity with Palestine analyzed in light of the political thought and praxis of Amilcar Cabral, Albert Camus, and Hannah Arendt. BZU has been an important and contested site for individual, collective, and universal solidarity initiatives, as gestures of solidarity have been made since 1974 and have continued since then, including the establishment of the Palestinian Campaign for the Academic and Cultural Boycott of Israel in 2004. In this article, I trace the shifting apathy, empathy, and sympathy expressed with the Palestinian struggle and BZU with a particular emphasis on initiatives by Jewish and Israeli intellectuals. Although this article is neither a chronology nor a moral taxonomy, it aims to produce an indigenous, de-orientalized, and de-colonized account of the meanings of solidarity with Palestine.
{"title":"In solidarity with Birzeit: The black, the white, and the gray","authors":"Abdul‐Rahim Al‐Shaikh","doi":"10.1080/03626784.2022.2082828","DOIUrl":"https://doi.org/10.1080/03626784.2022.2082828","url":null,"abstract":"Abstract Birzeit University (BZU)—established in 1924 by the Nasir family—was born out of struggle and developed as a microcosm of the Palestinian national movement against the Zionist settler colonial state of Israel. This article explores specific moments of solidarity with BZU and beyond. I map out a genealogy of three modes of solidarity with Palestine analyzed in light of the political thought and praxis of Amilcar Cabral, Albert Camus, and Hannah Arendt. BZU has been an important and contested site for individual, collective, and universal solidarity initiatives, as gestures of solidarity have been made since 1974 and have continued since then, including the establishment of the Palestinian Campaign for the Academic and Cultural Boycott of Israel in 2004. In this article, I trace the shifting apathy, empathy, and sympathy expressed with the Palestinian struggle and BZU with a particular emphasis on initiatives by Jewish and Israeli intellectuals. Although this article is neither a chronology nor a moral taxonomy, it aims to produce an indigenous, de-orientalized, and de-colonized account of the meanings of solidarity with Palestine.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"351 - 372"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45707180","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2072670
Chandni Desai, Rafeef Ziadah
Abstract In this article we examine the Lotus: Afro-Asian Writings journal as an insurgent space that reflected Afro-Asian solidarity. We argue that Lotus constituted “infrastructures of dissent” and “infrastructures of solidarity” which were constructed between different anti-colonial movements. Though Lotus was widely circulated through different geographies, debated and discussed, there remains very little scholarly attention around its origins, impact, and the forms of solidarity it aspired to engender. There have been a number of studies on the “Bandung Spirit” and the “Tricontinental” conferences, yet there is generally less attention to the networks of artists, authors, exhibits, and magazines that discussed and debated forging insurgent solidarities under difficult circumstances. The article thus explores how cultural production was used by Afro-Asian artists to enact “creative solidarity” and the ways Lotus provided a means for cultural producers to share knowledge, theorize, and build relations across anti-colonial struggles, albeit in a space not outside the political dynamics and contradictions of the moment. We also conceptualize Lotus as an anti-colonial archive and suggest that such archives can be used pedagogically in efforts to decolonize curriculum, through a histories from below approach, to remember those occluded from history.
{"title":"Lotus and its afterlives: Memory, pedagogy and anticolonial solidarity","authors":"Chandni Desai, Rafeef Ziadah","doi":"10.1080/03626784.2022.2072670","DOIUrl":"https://doi.org/10.1080/03626784.2022.2072670","url":null,"abstract":"Abstract In this article we examine the Lotus: Afro-Asian Writings journal as an insurgent space that reflected Afro-Asian solidarity. We argue that Lotus constituted “infrastructures of dissent” and “infrastructures of solidarity” which were constructed between different anti-colonial movements. Though Lotus was widely circulated through different geographies, debated and discussed, there remains very little scholarly attention around its origins, impact, and the forms of solidarity it aspired to engender. There have been a number of studies on the “Bandung Spirit” and the “Tricontinental” conferences, yet there is generally less attention to the networks of artists, authors, exhibits, and magazines that discussed and debated forging insurgent solidarities under difficult circumstances. The article thus explores how cultural production was used by Afro-Asian artists to enact “creative solidarity” and the ways Lotus provided a means for cultural producers to share knowledge, theorize, and build relations across anti-colonial struggles, albeit in a space not outside the political dynamics and contradictions of the moment. We also conceptualize Lotus as an anti-colonial archive and suggest that such archives can be used pedagogically in efforts to decolonize curriculum, through a histories from below approach, to remember those occluded from history.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"289 - 301"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43199881","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2084908
{"title":"Climate justice pedagogies in green building curriculum","authors":"","doi":"10.1080/03626784.2022.2084908","DOIUrl":"https://doi.org/10.1080/03626784.2022.2084908","url":null,"abstract":"","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"397 - 397"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48326754","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2072672
Rosalind Hampton, M. Hartman
Abstract This coauthored article is about building solidarity on Canadian university campuses. We construct a narrative in two registers—one justified left, one justified right—that traces our activism within and beyond the university and how our own solidarity has grown over time and informs our current research collaboration. On the one (left) hand, we describe how we as colleagues, comrades, and friends have come to work together in a shared political project across differences. On the other, we discuss how we have designed and are conducting our research. This polyvocal narration—collaborative, shifting between genres—enacts a radical Black feminist praxis, which informs both our decade-long collaboration and also the principles of the research project we have developed to examine Black student activism and coalition building. We close the article with a reflection on how graduate student researchers are collaborating on the project, their insights, and reflections they have shared with us.
{"title":"Solidarity in multiple registers","authors":"Rosalind Hampton, M. Hartman","doi":"10.1080/03626784.2022.2072672","DOIUrl":"https://doi.org/10.1080/03626784.2022.2072672","url":null,"abstract":"Abstract This coauthored article is about building solidarity on Canadian university campuses. We construct a narrative in two registers—one justified left, one justified right—that traces our activism within and beyond the university and how our own solidarity has grown over time and informs our current research collaboration. On the one (left) hand, we describe how we as colleagues, comrades, and friends have come to work together in a shared political project across differences. On the other, we discuss how we have designed and are conducting our research. This polyvocal narration—collaborative, shifting between genres—enacts a radical Black feminist praxis, which informs both our decade-long collaboration and also the principles of the research project we have developed to examine Black student activism and coalition building. We close the article with a reflection on how graduate student researchers are collaborating on the project, their insights, and reflections they have shared with us.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"326 - 336"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44664578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2072667
Manal Hamzeh, Judith Flores Carmona
Abstract In this plática, we share how we have deployed the methodologies of critical reflexión and plática ∼ testimonio/haki ∼ shahadat, which helped us enact a decolonial praxis of solidarity with intentional acts that grounded us in border thinking and opened the possibilities of creating an otherwise of love and harmony. We illustrate a praxis of solidarity stemming from our negotiation of differences, experiences of each other/beside each other in different moments and different sites of resistance inside and outside academia. Part of this praxis is exemplified in our co-femtoring other colleagues, faculty, and graduate students of Color and co-teaching/co-creating digital testimonios in the classroom. We also illustrate an interdependent solidarity collaborating in a US Hispanic Serving Institution on Mexico-US borders and in Cairo, Egypt and co-teaching/co-learning Palestine historically and at another moment of genocide. Inside and outside academia, we do our solidarity expansively, in purposeful, reciprocal, interdependent ways.
{"title":"Critical reflexión and plática∼testimonio/haki∼shahadat: Enacting decolonial praxis of solidarity from the Mexico-US borders to Palestine","authors":"Manal Hamzeh, Judith Flores Carmona","doi":"10.1080/03626784.2022.2072667","DOIUrl":"https://doi.org/10.1080/03626784.2022.2072667","url":null,"abstract":"Abstract In this plática, we share how we have deployed the methodologies of critical reflexión and plática ∼ testimonio/haki ∼ shahadat, which helped us enact a decolonial praxis of solidarity with intentional acts that grounded us in border thinking and opened the possibilities of creating an otherwise of love and harmony. We illustrate a praxis of solidarity stemming from our negotiation of differences, experiences of each other/beside each other in different moments and different sites of resistance inside and outside academia. Part of this praxis is exemplified in our co-femtoring other colleagues, faculty, and graduate students of Color and co-teaching/co-creating digital testimonios in the classroom. We also illustrate an interdependent solidarity collaborating in a US Hispanic Serving Institution on Mexico-US borders and in Cairo, Egypt and co-teaching/co-learning Palestine historically and at another moment of genocide. Inside and outside academia, we do our solidarity expansively, in purposeful, reciprocal, interdependent ways.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"266 - 274"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44178455","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2072666
M. Junaid, Hafsa Kanjwal
Abstract In the aftermath of the Indian government’s decision to change the status of Jammu and Kashmir on 5 August 2019, activism for the right to self-determination in Kashmir came under tremendous pressure. An intense crackdown in Kashmir, including a complete communication blackout and internet blockade, meant the only Kashmiri and dissenting voices left were located in diasporic spaces. As two Kashmiri scholar–activists involved in advocacy work on Kashmir, we examine the challenges of decolonial activism and transnational solidarity building, especially in Western academic spaces. For both of us, Kashmir has been a home and is a place where our scholarly ethos is entwined with intimate knowledge. While the diasporic/exilic location presents its own challenges of representation, the urgency imposed by the settler colonial logics that create existential questions for Kashmiris forces reconsiderations both of political alliance building as well as scholarly frameworks. In this article, we explore the emergent contours of a pedagogy of solidarity that centers Indigenous perspectives in relation to Kashmiri diasporic activism. We examine how our solidarity work takes shape in the neoliberal academy, grassroots progressive spaces, and transnational media.
{"title":"Contesting settler colonial logics in Kashmir as pedagogical praxis","authors":"M. Junaid, Hafsa Kanjwal","doi":"10.1080/03626784.2022.2072666","DOIUrl":"https://doi.org/10.1080/03626784.2022.2072666","url":null,"abstract":"Abstract In the aftermath of the Indian government’s decision to change the status of Jammu and Kashmir on 5 August 2019, activism for the right to self-determination in Kashmir came under tremendous pressure. An intense crackdown in Kashmir, including a complete communication blackout and internet blockade, meant the only Kashmiri and dissenting voices left were located in diasporic spaces. As two Kashmiri scholar–activists involved in advocacy work on Kashmir, we examine the challenges of decolonial activism and transnational solidarity building, especially in Western academic spaces. For both of us, Kashmir has been a home and is a place where our scholarly ethos is entwined with intimate knowledge. While the diasporic/exilic location presents its own challenges of representation, the urgency imposed by the settler colonial logics that create existential questions for Kashmiris forces reconsiderations both of political alliance building as well as scholarly frameworks. In this article, we explore the emergent contours of a pedagogy of solidarity that centers Indigenous perspectives in relation to Kashmiri diasporic activism. We examine how our solidarity work takes shape in the neoliberal academy, grassroots progressive spaces, and transnational media.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"373 - 384"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49048480","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2072671
Shaileshkumar Darokar, S. R. Bodhi
Abstract This article is an attempt by two educators, one Dalit and one Tribal, to make a case for why education in India needs to be informed by a conception of “the Dalit curriculum.” We argue that the Dalit curriculum is an educational theory based on the following foundational assumption: The Dalit reality is the denominator of measuring any knowledge that can be considered within the bounds of morality with real potential for social transformation in India. In developing this educational framework, both of us draw upon and embody a “curriculum of solidarity” that is inherent in the Ambedkarite perspective, which we both espouse. This article is comprised of four sections. The first expresses our socio-historical location as co-authors of the text. The second explains the context of solidarity between Dalits and Tribes. The third historicizes the Dalit curriculum from an Ambedkarite perspective and the fourth constitutes a dialogical reflection on the same from a Tribal perspective.
{"title":"The Dalit curriculum from two perspectives","authors":"Shaileshkumar Darokar, S. R. Bodhi","doi":"10.1080/03626784.2022.2072671","DOIUrl":"https://doi.org/10.1080/03626784.2022.2072671","url":null,"abstract":"Abstract This article is an attempt by two educators, one Dalit and one Tribal, to make a case for why education in India needs to be informed by a conception of “the Dalit curriculum.” We argue that the Dalit curriculum is an educational theory based on the following foundational assumption: The Dalit reality is the denominator of measuring any knowledge that can be considered within the bounds of morality with real potential for social transformation in India. In developing this educational framework, both of us draw upon and embody a “curriculum of solidarity” that is inherent in the Ambedkarite perspective, which we both espouse. This article is comprised of four sections. The first expresses our socio-historical location as co-authors of the text. The second explains the context of solidarity between Dalits and Tribes. The third historicizes the Dalit curriculum from an Ambedkarite perspective and the fourth constitutes a dialogical reflection on the same from a Tribal perspective.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"302 - 313"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47152486","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-27DOI: 10.1080/03626784.2022.2072673
J. Brant, Kayla Webber
Abstract We begin this essay by sharing a bit about our entry points into Black, Indigenous, and Afro-Indigenous feminist solidarities before entering into conversation with Mikki Kendall whose work Hood Feminisms: Notes from the Women that a Movement Forgot inspired the title for this essay and offers important insights for Black and Indigenous feminist solidarities. Kendall’s words, alongside those of Monture-Angus, highlight the unique experiences that inspire many Black and Indigenous women on their journeys’ to university. Our work seeks to identify the tensions of “hood-in-g the ivory tower” in several ways. First, we weave in personal narrative to offer a reflection of what it means to engage in academic spaces from the hood. In this way, we explain what it means to literally bring the hood into the ivory tower. Second, we document the genealogies of feminist writings that shape our work. Third, by drawing on the sentiments of the “Hooding Ceremony” we present lessons to assert what it means to support our Lively-Hood within academic spaces. To document our understanding of Black, Indigenous, and Afro-Indigenous feminist solidarities, we will elaborate on the concept of “hood-in-g the ivory” throughout the article by offering reflections of our individual and shared positionalities in relation to activist practices in and out of classrooms.
{"title":"Hood-in-g the ivory tower: Centring Black, Indigenous, and Afro-Indigenous feminist solidarities","authors":"J. Brant, Kayla Webber","doi":"10.1080/03626784.2022.2072673","DOIUrl":"https://doi.org/10.1080/03626784.2022.2072673","url":null,"abstract":"Abstract We begin this essay by sharing a bit about our entry points into Black, Indigenous, and Afro-Indigenous feminist solidarities before entering into conversation with Mikki Kendall whose work Hood Feminisms: Notes from the Women that a Movement Forgot inspired the title for this essay and offers important insights for Black and Indigenous feminist solidarities. Kendall’s words, alongside those of Monture-Angus, highlight the unique experiences that inspire many Black and Indigenous women on their journeys’ to university. Our work seeks to identify the tensions of “hood-in-g the ivory tower” in several ways. First, we weave in personal narrative to offer a reflection of what it means to engage in academic spaces from the hood. In this way, we explain what it means to literally bring the hood into the ivory tower. Second, we document the genealogies of feminist writings that shape our work. Third, by drawing on the sentiments of the “Hooding Ceremony” we present lessons to assert what it means to support our Lively-Hood within academic spaces. To document our understanding of Black, Indigenous, and Afro-Indigenous feminist solidarities, we will elaborate on the concept of “hood-in-g the ivory” throughout the article by offering reflections of our individual and shared positionalities in relation to activist practices in and out of classrooms.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"275 - 288"},"PeriodicalIF":1.7,"publicationDate":"2022-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44339158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-30DOI: 10.1080/03626784.2022.2047579
W. Okello
Abstract Carcerality is more than a physical occurrence, but a lasting psychological, spiritual, and emotional state of being that gets in the body and directs how one may move in and through the world. As a contour of whiteness, carcerality normalizes ways of being that are consistent with rationality and reason privileging mind over body; intellectual over experiential ways of knowing; and mental abstractions over passions, bodily sensations, and tactile understandings. Employing poetics, reflexivity, and Black letters, Black feminist narrative methods steer these analyses to explore how whiteness, as carcerality, is germane to Black being in a western, United States context. To pursue this inquiry, I juxtapose storytelling analysis with a Black feminist literary analysis of Toni Cade Bambara’s "The Education of the Storyteller,” asking, how might educators name, critique, and pedagogically extract whiteness (carcerality) and its pervasive curriculum from the bodies of Black subjects by keying into histories of Blackness, rationality, and the body? Ultimately, I am interested in what the historical and racialized politics of the body demand with regard to pedagogy. Three themes emerged as considerations for a pedagogy of the flesh: epistemic confrontation, corporeal visibility, and legitimizing affect. Findings advance scholarship on how educators might engage Black students in ways that honour the full Black body-mind as a living, moving entity deserving of humanity, in a western, United States context that expects Black stillness.
残忍不仅仅是一种生理现象，而是一种持久的心理、精神和情感状态，这种状态进入人的身体，并指导一个人如何进入和穿越这个世界。作为白色的轮廓，残忍规范了与理性一致的存在方式，理性将精神置于身体之上;知识多于经验的认识方式;精神上的抽象超越了激情、身体感觉和触觉上的理解。运用诗学、反身性和黑人字母，黑人女权主义叙事方法引导这些分析，探索在美国西部的背景下，白人作为一种特质是如何与黑人存在密切相关的。为了探究这个问题，我将讲故事的分析与黑人女权主义文学对托尼·凯德·班巴拉(Toni Cade Bambara)的《讲故事的人的教育》(The Education of The Storyteller)的分析并列起来，问，教育者如何通过关注黑人、理性和身体的历史，从黑人主体的身体中命名、批评和教学上提取白人(carcerality)及其普遍课程?最终，我对身体的历史和种族政治对教育学的要求很感兴趣。三个主题出现作为考虑的教育学的肉体:认识的对抗，身体的可见性，和合法化的影响。这一发现推动了教育工作者如何在美国西部的背景下，以尊重黑人完整的身心作为一个值得人类尊重的活生生的、活动的实体的方式来吸引黑人学生的研究，而美国西部的背景则期待黑人的静止。
{"title":"“What are you pretending not to know?”: Un/doing internalized carcerality through pedagogies of the flesh","authors":"W. Okello","doi":"10.1080/03626784.2022.2047579","DOIUrl":"https://doi.org/10.1080/03626784.2022.2047579","url":null,"abstract":"Abstract Carcerality is more than a physical occurrence, but a lasting psychological, spiritual, and emotional state of being that gets in the body and directs how one may move in and through the world. As a contour of whiteness, carcerality normalizes ways of being that are consistent with rationality and reason privileging mind over body; intellectual over experiential ways of knowing; and mental abstractions over passions, bodily sensations, and tactile understandings. Employing poetics, reflexivity, and Black letters, Black feminist narrative methods steer these analyses to explore how whiteness, as carcerality, is germane to Black being in a western, United States context. To pursue this inquiry, I juxtapose storytelling analysis with a Black feminist literary analysis of Toni Cade Bambara’s \"The Education of the Storyteller,” asking, how might educators name, critique, and pedagogically extract whiteness (carcerality) and its pervasive curriculum from the bodies of Black subjects by keying into histories of Blackness, rationality, and the body? Ultimately, I am interested in what the historical and racialized politics of the body demand with regard to pedagogy. Three themes emerged as considerations for a pedagogy of the flesh: epistemic confrontation, corporeal visibility, and legitimizing affect. Findings advance scholarship on how educators might engage Black students in ways that honour the full Black body-mind as a living, moving entity deserving of humanity, in a western, United States context that expects Black stillness.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"405 - 425"},"PeriodicalIF":1.7,"publicationDate":"2022-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47112732","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.1080/03626784.2022.2041981
Miriam Solis, W. Davies, A. Randall
Abstract This article draws on environmental justice frameworks located in urban planning (Agyeman et al., 2002; Pellow, 2007) and critical place inquiry (Tuck & McKenzie, 2014) to focus on the relationship between green building curriculum, career and technical education, and climate justice. Green building—a rapidly growing field within the architecture, planning, and design fields—seeks to mitigate the consequences of climate change by reducing the built environment’s impact on the natural world. Green building involves technical learning and is often carried out by credentialed professionals. We thus ask, how do we advance climate justice through green building curricula? We draw insights from a green building education program from a Career and Technical Education classroom to discuss the need to engage high school students’ knowledge about the connectivity between their communities and green building plans. We identify the consideration of erasure and futurities in green building curricular efforts, youth as co-planners and co-designers, and organizational learning and change as central to reimagining responses to ecological precarity in justice oriented-ways.
本文借鉴了城市规划中的环境正义框架(Agyeman et al.， 2002;Pellow, 2007)和关键地点调查(Tuck & McKenzie, 2014)，重点关注绿色建筑课程、职业和技术教育与气候正义之间的关系。绿色建筑是建筑、规划和设计领域中一个快速发展的领域，旨在通过减少建筑环境对自然世界的影响来减轻气候变化的后果。绿色建筑涉及技术学习，通常由有资质的专业人员进行。因此，我们要问，我们如何通过绿色建筑课程来推进气候正义?我们从职业和技术教育课堂的绿色建筑教育项目中汲取灵感，讨论让高中生了解社区与绿色建筑计划之间的联系的必要性。我们确定在绿色建筑课程努力中考虑消除和未来，青年作为共同规划者和共同设计师，组织学习和变化是以正义为导向的方式重新构想对生态不稳定性的反应的核心。
{"title":"Climate justice pedagogies in green building curriculum","authors":"Miriam Solis, W. Davies, A. Randall","doi":"10.1080/03626784.2022.2041981","DOIUrl":"https://doi.org/10.1080/03626784.2022.2041981","url":null,"abstract":"Abstract This article draws on environmental justice frameworks located in urban planning (Agyeman et al., 2002; Pellow, 2007) and critical place inquiry (Tuck & McKenzie, 2014) to focus on the relationship between green building curriculum, career and technical education, and climate justice. Green building—a rapidly growing field within the architecture, planning, and design fields—seeks to mitigate the consequences of climate change by reducing the built environment’s impact on the natural world. Green building involves technical learning and is often carried out by credentialed professionals. We thus ask, how do we advance climate justice through green building curricula? We draw insights from a green building education program from a Career and Technical Education classroom to discuss the need to engage high school students’ knowledge about the connectivity between their communities and green building plans. We identify the consideration of erasure and futurities in green building curricular efforts, youth as co-planners and co-designers, and organizational learning and change as central to reimagining responses to ecological precarity in justice oriented-ways.","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"52 1","pages":"235 - 249"},"PeriodicalIF":1.7,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48879335","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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