不稳定的状态与乌托邦教育学的痛苦:危机时代的希望方法论

Abeera Khan
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引用次数: 2

摘要

摘要:本文结合个人的教学经验,探讨了jos Esteban Muñoz所称的“希望方法论”(2009)的教学策略的潜力和痛苦。当社会生活的“幽灵方面”(Gordon 2008)在学生和教育工作者进入课堂之前就困扰着他们时,教育工作者,特别是那些处于“启蒙式字谜游戏”(Moten and Harney 2013, 39)即大学的教育工作者,如何制定一种批判而又充满希望的教学法?利用盖尔·刘易斯(Gail Lewis, 2014)在关于偏执和修复性阅读的酷儿女权主义辩论中对修复性立场的辩护,我认为刘易斯强调关系作为一种批判性模式,可以将连接作为一种教育学的修复模式。反思我自己在教授弗朗茨·法农(Frantz Fanon)的学术课程时的经历,通过一个镜头来面对他的同性恋恐惧症,同时拒绝他的处理,我认为学生和教育者都需要建立联系。在这个教学的时刻,修复的立场,打开了学生对黑人散居研究的分析模式,黑人酷儿研究和酷儿的颜色批评,与法农一起思考,并通过法农想象不同的情况。
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States of Precarity and Pains of Utopic Pedagogy: Methodologies of Hope in Times of Crises
Abstract:Drawing on personal teaching experience, this article considers the potentiality and pains of a pedagogic strategy that practises what José Esteban Muñoz calls a "methodology of hope" (2009). How can educators, particularly those located in the "enlightenment-type charade" (Moten and Harney 2013, 39) that is the university, enact a critical yet hopeful pedagogy when the "ghostly aspects" (Gordon 2008) of social life haunt both students and educators before they enter the classroom? Using Gail Lewis' (2014) defense of the reparative position within queer feminist debates on paranoid and reparative readings, I argue that Lewis' emphasis on relationality as a mode of criticality can foreground connection as a reparative mode of pedagogy. Reflecting on my own experience teaching Frantz Fanon's scholarship through a lens that confronts his homophobia and simultaneously refuses his disposal, I argue for the need for connection for both students and educator alike. The reparative stance, in this pedagogic moment, opens students to the analytical modes of Black diaspora studies, Black queer studies and queer of colour critique that thinks insurgently with and through Fanon to imagine otherwise.
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