Innovative teaching is sometimes perceived as opposite of traditional teaching, since it is regarded as student-centred and takes on the form of guided construction. This distinguishing feature led to an expectation that traditional teaching practices will be replaced with innovative ones for the purpose of fostering learning. The goal of the present research is to examine this issue by taking a closer look at teaching practices within an innovative learning environment, and their implications for teachers and (...) teacher educators. Our qualitative research was conducted in a secondary school which has implemented such a learning environment. The data analysis is based on sociolinguistic discourse analysis. The findings reveal a variety of teaching practices, which allows teachers to choose the most suitable one for a particular learning requirement. We conclude in proposing to adopt a more complex approach to teaching, and to relinquish the dichotomy between traditional and innovative teaching practi... (shrink)

This essay seeks to develop and illustrate an approach to comparison based on "ad hoc" frames. A frame is defined by a question, to which dif- ferent thinkers can be seen as offering complementary and/or competing responses. Pursuing a middle ground between universalist conceptions of comparison and particularist rejections of comparison, this approach brings various positions into dialogue in a manner that is not inherently totalizing. The article draws extensively on Hegel's philosophy of religion to articulate this approach to comparison (...) and its presuppositions. The sec- ond section of the essay seeks to illustrate the value of this approach by using the question of how traditional practices are inherited to frame a comparison of Hegel on habit and the Confucian thinker Xunzi on ritual. This comparison functions principally to indicate the process of comparison and suggest the value of pursuing this comparison in greater depth. (shrink)

This article investigates how the oral tradition practices of griôs in the Northeast of Brazil can be used as sources of information. This is an exploratory study based on bibliographic and documentary techniques, which used semi-structured interviews as a data collection tool. The data was analyzed using pragmatic language analysis. Through the interviews, we identified oral tradition as a source of information that, taken as an object of study, requires a decolonial approach. We observed a variety of oral tradition (...) practices from the interviewees that are sources of information, namely: storytelling, games, dance, musicality and martial arts. The conclusion is that Griô oral tradition practices can be used as sources of information in which the local history and culture of a community are the informational genesis, based on interactions between people. (shrink)

The 1840 gospel of Luke as translated by Moffat presents us with the cultural and imperial surveillance performed by a patriarchal system through the institutionalisation of motherhood and womanhood (bosadi). Motherhood or womanhood (bosadi) as a patriarchal institution has been a space in which patriarchal discursive practices have been realised through an act of politicising motherhood or womanhood. At the centre of this act of politicisation of motherhood or womanhood (bosadi) is the ability to carry and bear children (pelegi). (...) The institution of motherhood or womanhood has facilitated a binary between motherhood (bosadi) and bareness (moopa). The womb/popelo as a symbol of fertility becomes the space of mothering women, of labelling, categorising and naming women that the system locates as moopa or barren. The article seeks to reread the narrative on childbearing in the 1840 gospel of Luke from a decolonial framework. I will argue that childbearing, as a patriarchal institution, has been a space in which the gaze of patriarchy has been produced to subjugate women through cultural and imperial masculinist gaze. I will also argue that there is a need to decolonise and liberate such a space (womb) as not a determinant of motherhood. (shrink)

The aim of this study was to investigate the effects of Islam as a religion and culture on Turkish women’s health. The study included 138 household members residing in the territory of three primary health care centers in Turkey: Güzelbahçe, Fahrettin Altay and Esentepe. Data were collected by means of a questionnaire prepared by a multidisciplinary team that included specialists from the departments of public health, psychiatric nursing and sociology. We found that the women’s health behavior changed from traditional (...) to rational as education levels increased, and that religious and traditional attitudes and behaviors were predominant in the countryside, especially practices related to pregnancy, delivery, the postpartum period, induced abortion and family planning. One of the most important prerequisites for the improvement of women’s health is that nurses should know the religious practices and culture of the society for which they provide care, so that their efforts to protect and improve women’s health will be effective. (shrink)

To scholars of ancient philosophy, theoria denotes abstract thinking, with both Plato and Aristotle employing the term to signify philosophical contemplation. Yet it is surprising for some to find an earlier, traditional meaning referring to travel to festivals and shrines. In an attempt to dissolve the problem of equivocal reference, Julie Ward's book seeks to illuminate the nature of traditional theoria as ancient festival-attendance as well as the philosophical account developed in Plato and Aristotle. First, she examines the (...) traditional use referring to periodic festivals, including their complex social and political arrangements, then she considers the subsequent use by Plato and Aristotle. Broadly speaking, she discerns a common thread running throughout both uses: namely, the notion of having a visual experience of the sacred or divine. Thus her book aims to illuminate the nature of philosophical theoria described by Plato and Aristotle in light of traditional, festival theoria. (shrink)

In 2016, summarily outlawing all chemical inputs, the Indian state of Sikkim transitioned to completely organic agriculture. Despite “organic discontents” of farmers and citizens about autocratic implementation, lowered yields, and unsatisfactory prices, “Sikkim Organic” enjoys global accolades and local compliance. The paradox of alternative agriculture in the Global South is that it is often promoted by the same state-science-capital hegemonic formation that pushed the conventional paradigm. How has the Sikkimese state negotiated this paradox and continued to claim success, when other (...) radical state-led organic transformations have failed? Recent scholarship advocates for contextual definitions of organic success, beyond the parameters of yield and profit. They examine the socio-political concerns of farmers, middlemen and consumers that shape their engagement with the phenomenon. This lens is seldom applied to the state. Drawing on ethnographic conversations with farmers, local consumers, state officials and discourse analysis of governmental literature and speeches, this article analyzes the Sikkimese state’s efforts at consolidating its hegemony as a process of political brand-building. Highlighting the cultural aspects of policy implementation, it analyzes the affective resonances about traditional agrarian practices and about the morality of organic markets that the state discursively creates to support its organic regime. This extends the critique of the state beyond the focus on governmentality and neoliberalization through state-led certification/standardization. The article neither absolves the state of its failures nor dismisses the potential of progressive organic policies. It shows the significance of contextual cultural-political framings in determining outcomes of large-scale experiments towards sustainable agrarian futures. (shrink)

The concepts of ‘tradition’ and ‘authority’ are generally understood to be problematical in history curriculum design. Drawing on MacIntyre’s account of disciplines as social practices, this article argues that, to the contrary, these are concepts that need to be incorporated into any curriculum theory that attempts to build a school subject on the foundations provided by an academic discipline. In history education, there is a strong consensus towards deriving the ideas of the history curriculum from the discipline of history, (...) and this article argues that it is therefore necessary for history curriculum theory to account for the concepts of ‘tradition’ and ‘authority’ as they exist in disciplinary practice. (shrink)

Prior to the outbreak of the coronavirus disease 2019 pandemic, the churches in Nigeria contended with Bokoharam insurgency which mainly affected the churches in Northern Nigeria. However, COVID-19 affected various churches in all the nooks and crannies of the country. It brought about obvious changes in numerous practices of churches in Nigeria. Long-standing traditions of churches such as solemnisation of Holy Matrimony, Holy Communion, baptism, prayer and sharing of peace have been modified or suspended. Whilst this article appreciates the (...) efforts of the federal and state governments, it investigates the implications of COVID-19 outbreak on traditional religious practices of churches in Nigeria. It also examines the responses of churches towards controlling the pandemic. The phenomenological method is used to analyse the data collected from both primary and secondary sources. Findings from this work indicate that COVID-19 outbreak is a challenge to the purpose of the institution 'church'.CONTRIBUTION: The article investigated and examined the changes which churches made in their doctrine and liturgy with respect to the outbreak of COVID-19 in Nigeria. It discovered that many traditions of the church have been modified or suspended as a way of curtailing the spread of the virus. (shrink)

In this book, Julie K. Ward examines the concept of theoria within both philosophical and what she terms ‘traditional’ frameworks. Her primary objective is to enhance the ongoing philosophical discussion surrounding Plato and Aristotle’s accounts of theoria by situating them within the context of the earlier practice of traditional theoria. By understanding the cultural ground from which these philosophical accounts spring, Ward rightly asserts that her work enables a deeper and more sustained critical analysis of both philosophers’ theories (...) than what is found in current scholarship. (shrink)

My response to Tully’s article, “Deparochializing Political Theory and Beyond,” suggests that before introducing students in Asia to comparative political thought, including texts from Asian traditions in Political Theory or Philosophy courses, their education needs to first engage in the critical practice of questioning their own “background horizon of disclosure.” The background horizon of disclosure that needs questioning certainly is not simply constituted by Asian traditions; despite westernized education, it is also not entirely western, insofar as the society they live (...) in continues to be Asian in various ways, and the adopted western institutions and modes of thought have been modified in practice and interaction with local traditions. (shrink)

The Kālacakra tradition positions itself in the philosophical system of Madhyamaka, from whose perspective it criticizes the doctrinal tenets of Hindu philosophical schools and of Buddhist schools other than Madhyamaka. The concept of emptiness is the most essential tenet of the Kālacakratantra practice. Before analyzing the practical applications of the doctrine of emptiness in the Kālacakra tantric tradition, it may be useful to examine first the ways in which emptiness is defined and explained in this tantric system. Diverse manners of (...) explaining emptiness result from the various contexts in which this tradition applies and actualizes the doctrine of emptiness. In conclusion, one can say that the sole purpose of the intricate system of the Kālacakratantra's yogic practices is to awaken the yogi to the gnosis of emptiness. The tantra's expositions on emptiness are adopted from the Perfection of Wisdom literature and from Madyamaka. (shrink)

The National Science Foundation (NSF) in the United States, like many other funding agencies all over the globe, has made large investments in interdisciplinary research in the sciences and engineering, arguing that interdisciplinary research is an essential resource for addressing emerging problems, resulting in important social benefits. Using NSF as a case study for problem that might be relevant in other contexts as well, I argue that the NSF itself poses a significant barrier to such research in not sufficiently appreciating (...) the value of the humanities as significant interdisciplinary partners. This essay focuses on the practices of philosophy as a highly valuable but currently under-appreciated partner in achieving the goals of interdisciplinary research. This essay advances a proposal for developing deeper and wider interdisciplinary research in the sciences through coupled ethical-epistemological research. I argue that this more robust model of interdisciplinary practice will lead to better science by providing resources for understanding the types of value decisions that are entrenched in research models and methods, offering resources for identifying the ethical implications of research decisions, and providing a lens for identifying the questions that are ignored, under-examined, and rendered invisible through scientific habit or lack of interest. In this way, we will have better science both in the traditional sense of advancing knowledge by building on and adding to our current knowledge as well as in the broader sense of science for the good of, namely, scientific research that better benefits society. (shrink)

This book explores the development of practical wisdom, or phronesis, within the stories of four mature students studying for degrees in art and design. Through an analysis informed by the ideas of Basil Bernstein and Aristotle, the authors propose that phronesis – or the ability to deliberate well – should be an intrinsic part of a democratic education. As a number of vocational and academic disciplines require deliberation and the ability to draw on knowledge, character and experience, it is essential (...) that no student feels their experience puts them at a disadvantage. The authors argue that democratic education should allow each participant to feel enhanced, included and able to participate in order to create a constructive and reciprocal dialogue. This work will be of value to students and scholars interested in democratic education, the experiences of non-traditional students, and the sociology of education. (shrink)

"A Handbook of Traditional Living" consists of two texts originally published by the Italian cultural organization Raido, translated here for the first time: "The World of Tradition," a comprehensive summary of the principle ideas of Julius Evola; and "The Front of Tradition," a more practical guide for living as a traditionalist.

Over recent years, the research community has been increasingly using preprint servers to share manuscripts that are not yet peer-reviewed. Even if it enables quick dissemination of research findings, this practice raises several challenges in publication ethics and integrity. In particular, preprints have become an important source of information for stakeholders interested in COVID19 research developments, including traditional media, social media, and policy makers. Despite caveats about their nature, many users can still confuse pre-prints with peer-reviewed manuscripts. If unconfirmed (...) but already widely shared first-draft results later prove wrong or misinterpreted, it can be very difficult to “unlearn” what we thought was true. Complexity further increases if unconfirmed findings have been used to inform guidelines. To help achieve a balance between early access to research findings and its negative consequences, we formulated five recommendations: (a) consensus should be sought on a term clearer than ‘pre-print’, such as ‘Unrefereed manuscript’, “Manuscript awaiting peer review” or ‘’Non-reviewed manuscript”; (b) Caveats about unrefereed manuscripts should be prominent on their first page, and each page should include a red watermark stating ‘Caution—Not Peer Reviewed’; (c) pre-print authors should certify that their manuscript will be submitted to a peer-review journal, and should regularly update the manuscript status; (d) high level consultations should be convened, to formulate clear principles and policies for the publication and dissemination of non-peer reviewed research results; (e) in the longer term, an international initiative to certify servers that comply with good practices could be envisaged. (shrink)

The concept of "practices"--whether of representation, of political or scientific traditions, or of organizational culture--is central to social theory. In this book, Stephen Turner presents the first analysis and critique of the idea of practice as it has developed in the various theoretical traditions of the social sciences and the humanities. Understood broadly as a tacit understanding "shared" by a group, the concept of a practice has a fatal difficulty, Turner argues: there is no plausible mechanism by which a (...) "practice" is transmitted or reproduced. The historical uses of the concept, from Durkheim to Kripke's version of Wittgenstein, provide examples of the contortions that thinkers have been forced into by this problem, and show the ultimate implausibility of the idea. Turner's conclusion sketches a picture of what happens when we do without the notion of a shared practice, and how this bears on social theory and philosophy. It explains why social theory cannot get beyond the stage of constructing fuzzy analogies, and why the standard constructions of the contemporary philosophical problem of relativism depend upon this defective notion. This first book-length critique of practice theory is sure to stir discussion and controversy in a wide range of fields, from philosophy and science studies to sociology, anthropology, literary studies, and political and legal theory. (shrink)

This paper is a report from the international MacIntyre conference 'Theory, Practice, and Tradition'.

This paper presents an oral history of farming in the Southern Yangtze Valley in China, covering the period from pre-liberation to recent market liberalization. Using the stories and observations of 31 elderly residents of a small water town, the paper describes the hard labor of traditional farming practices and the acquiescence of many when, post-liberation, they could leave farming for better-paid factory work. However, in a departure from conventional analyses, these oral histories suggest that the co-dependency culture of (...) traditional farming has broken down, and farmers are unwilling to return to the land and continue farming. The changes in knowledge cultures of local farmers in recent decades are not likely to lead to pathways to working with incoming modern “outsider farmers,” nor able to be blended with potential new “urbanite” knowledges of those who might wish to increase organic farming. The current knowledge cultures of these farmers has shifted as needed to the optimization of family unit needs, naturally leading them to urbanization and the relinquishing of their ties to the land. For cultural rather than economic reasons, these farmers see themselves as the last peasant farmers of Tianshanzhuang. (shrink)

Ethics is one of the oldest scholarly topics, whether in Eastern Confucianism, Daoism, and Buddhism, or Western Deontology, Utilitarianism, and Virtue Theory, among others. Traditional ethics focuses on providing guidelines for behavior at a personal level. However, business ethics focuses more on corporations, with related studies addressing why corporations should practice social responsibility and embed ethics in business practices. Applying ethics to firms requires a variety of considerations in many areas. This is especially the case in Confucianism, which (...) emphasizes self‐cultivation, self‐reflection, and self‐discipline. This study investigates two modern representative cases of Confucian firms and observes how they integrate Confucianism into their business practices. It finds that despite the prevalence of a complex environment, Confucianism can still be adopted by them if they use certain methods. Besides, we also identify the common outcomes across these companies. These findings provide a reference for companies that want to incorporate Confucianism in their operations. (shrink)

As the need for more diversity in business ethics is becoming more pressing in our global world, we provide an historical study of a Fair Trade (FT) movement, born in rural Mexico. We first focus on the basic assumptions of its founders, which include a worker–priest, Frans van der Hoff, a group of native Indians and local farmers who formed a cooperative, and an NGO, Max Havelaar. We then review both the originalities and challenges of the FT movement and its (...) potential contributions to the current theories and practices in business ethics. (shrink)

This study examines how organizations may embed humanizing narrative devices and related activities in their management control systems to enact humanizing business practices. As defined here, narrative devices include complete stories as well as story fragments that may under certain circumstances invoke a shared narrative context. Humanizing narrative devices respect a person’s dignity and capacity for personal growth, respect human rights, promote care and service for others, and improve an organization’s ability to serve the common good rather than only (...) narrow special interests. The first section discusses the sense-making and action-guiding properties of narrative devices, and then discusses principles for applying them in a manner that respects others in a diverse workplace. The second section adapts Simons’ management accounting and control framework to trace interdependencies among an organization’s narrative devices and related activities. The third section applies the combined narrative devices and systems framework to illustrate how an actual company has articulated, debated, revised, and enacted its core values over time. The concluding section discusses the analysis, its contributions to the literature, and implications for future research. (shrink)

Legal argumentation, like argumentation generally, occurs against a background of shared understanding and competence. This view, inspired by Kuhn's understanding of scientific reasoning, is in stark contrast to more traditional ‘rule-following’ accounts of legal argumentation. Below I consider reasons to reject the more traditional view of legal reasoning in favor of a roughly Kuhnian account of legal reasoning and conclude by raising skeptical questions about the cogency of legal reasoning when the tacitly accepted background conditions that make it (...) possible are not critically examined. (shrink)

This paper argues that the existing definition of pandemics is not nuanced enough, because it is predicated solely on the criterion of spread, rather than on the criteria of spread and severity. This definitional challenge is what I call ‘the conflation problem’: there is a conflation of two different realities of global health, namely global health emergencies (i.e., severe communicable diseases that spread across borders) and nonemergencies (i.e., communicable or noncommunicable diseases that spread across borders and that may be severe). (...) To put this argument forth, this paper begins by discussing the existing and internationally accepted definition of pandemics, its requirements, as well as its strengths (section 1). Section 2 then considers the problem with the standard definition of pandemics (i.e., the conflation problem) and some examples of it. Finally, section 3 evaluates some practical implications of the conflation problem to then explore conceptual clarity as the adequate solution. (shrink)

In light of the considerable disparity in the thinking patterns between Western and Chinese societies, this study seeks to develop a better comprehension of the influences of traditional Chinese cultural elements on knowledge management practices within contemporary Taiwanese society. To this end, the research draws on the concepts of “guanxi” based on the embeddedness theory concept through the lens of employees’ happiness. A qualitative case study was conducted within a virtual team ), and data were collected from both (...) observations and 36 interviewees. Based on the resulting analysis, the findings show that individuals’ knowledge-sharing behavior results from a complex interplay of a sense of well-being, guanxi, and the Chinese culture rooted within such organizations. The study provides a significant insight into the cultural implications of KM strategies and offers valuable advice for knowledge managers within the context of Taiwanese society. (shrink)

This article discusses the intricate religio-linguistic links in multiethnic, multi-religion and multi-lingual Singapore, and looks at how language use in religious activities may affect language maintenance. As an ethnographic study, it examines heritage language use in both private and public domains of traditional religious events, in addition to discussing the implications that meaning-making processes involved in religious conversions in multi-faith families have for heritage language maintenance. The study also reveals the family institution as a stronghold where national language policy (...) does not fully penetrate, and argues that the vitality of heritage language may depend on how successfully cultural and religious practices continue to be performed in the heritage languages. (shrink)

This paper explores the idea that the structure of intentionality is fundamentally the structure of a practice, not the structure of a language, or some quasi-linguistic system of representational entities. I show how and why neo-Fregean theory of content is committed to this practical turn. Mis-representation is often thought to be problematic for the neo-Fregean, but I show not only that it accommodates the phenomena better than the representationalist position, but also that the idea of error that the representationalist wants (...) with empty singular terms is redundant, for it has no role to play in explaining the systematicity of thought. (shrink)

The response to the HIV/AIDS pandemic in Africa has so far ignored important traditional African values and attitudes toward disease and commerce. These values and attitudes are significantly different from the libertarian, market-driven, profit-oriented values and practices of important sectors of the Western world. To deal with this epidemic, the world should consider respect for, and possibly even adoption of those African values, which provide for people in genuine need, irrespective of their ability to pay. HIV/AIDS vaccine research (...) indigenous to Africa is also not always taken seriously, and struggles to find adequate funding for such research within or outside of the continent have been extremely difficult. A better appreciation of knowledge systems and values indigenous to the African experience is important in the fight against the HIV/AIDS pandemic. (shrink)

The research focuses on the patterns of traditional religious and cultural practices of the Idoma People of Nigeria. The study also seeks to investigate the cultural beliefs and practices of the Idoma traditional society which were affected by the advent of Christianity in the area. Some of the cultural beliefs and practices of the Idoma people before the advent of Christianity will be examined, as well as the people response to the new faith and the (...) propelling factors behind the responses of the people. The study adopted qualitative phenomenological research design and descriptive method of data analysis. Personal interview forms a primary source of data collection while the secondary source includes library sources. The study reveals that the advent of Christianity in the Idoma traditional society had some impact and consequences on their traditional and cultural practices. Some of the Idoma beliefs and practices affected include ancestor veneration, polygamous marriage, burial rites, widowhood practices, naming ceremony among others which are no longer practiced the way it used to be practiced before the advent of Christianity. The study recommends among other things that, there should be a synergy between Idoma traditional beliefs and practices and Christianity for peaceful co-existence, progress and developments in the area. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A "Hypostatic Union" of Two Practices but One Person?Paul F. KnitterThis is going to be an awkwardly personal reflection. But that, I understand, is what the assignment given to the members of the Society for Buddhist-Christian Studies panel "Constructing Buddhist Identities in the West" called for: I was asked to reflect upon "How I as a Western Christian have appropriated Buddhist practice and teachings into my religious identity." (...) I'm grateful for this invitation, because it has provided me with the occasion to realize, quite startlingly, that what I have thought and written about my "Buddhist-Christian identity" in the past really isn't quite accurate.But first let me offer a bird's eye, and therefore limited, view of my two-faced identity: I was born into a traditional, not very critical, Catholic family in the Chicago of seventy-three years ago. At thirteen, I decided (against my parents' wishes) to enter a minor seminary in order to become a priest, and went through the whole fourteen years of training. For the last four years of that training I had the profoundly good fortune to be sent to Rome, arriving there in 1962, two weeks before more than two thousand bishops marched into St. Peter's Basilica to start the Second Vatican Council (the renewing effects of which were much more lasting, it seems, in my psyche than in the psyche and structures of the Vatican!). Ordained a priest in 1966 and animated with Vatican II's new openness to other religions, I did a dissertation at the University of Marburg, Germany, on Christian theologies of religions. When I returned to the United States in 1972, I taught theology at Catholic Theological Union in Chicago, and when I decided to leave the Catholic priesthood in 1975, I moved to Xavier University in Cincinnati, where I continued teaching theology for some twenty-eight years.It was during those years, in the 1980s, that I began not only to teach courses on Buddhism but also to practice daily Zen meditation. Gradually, I came to realize that Buddhism, its theory and practice, was seeping into and coloring the way I understood and practiced my Christian creed—to the point that in 2007 I took refuge in the Tibetan Dzogchen tradition and since then have been under the guidance of my teacher, Lama John Makransky. It was around this time that I faced the need to figure out just what or who I was—a Buddhist Christian or a Christian Buddhist. So, typical academic that I am, I wrote a book. [End Page 19]In Without Buddha I Could Not Be a Christian, I declared and defended my primary identity as a Christian who was thoroughly drenched in Buddhism.1 But when I recently read Rose Drew's penetrating analysis of various ways of blending dual religious belonging in her Christian or Buddhist? An Exploration of Dual Religious Belonging, I started to wonder.2 From her ethnographic study of actual dual belongers, she found that (a) some have a primary religious identity (the group to which I thought I belonged), (b) some alternate between both primary identities, (c) some cannot attribute primacy to either or any identity, and (d) some are too bewildered by it all to say anything.3 As I pondered Drew's description and analysis of her interviewees' meanderings back and forth across religious lines, I had to admit that I wasn't sure where I belonged. So when the request for this paper came along, I saw it as an opportunity to help myself sort things out.An Inappropriate AnalogyMy problem is that as my Christian and Buddhist practices have continued over these recent five to ten years, more and more, I cannot keep them apart. They remain clearly distinct, but unlike Roger Corless, of blessed memory, I have not been able to honor their distinct identities by practicing them, as Roger apparently did, separately: being a Buddhist from Monday to Thursday, and a Christian from Friday to Sunday (and then waiting to see what would happen). Rather, for me, when I am at Mass, I hear the words of the Scripture readings or of... (shrink)

Summary Ian Hunter's early work on the history of literature education and the emergence of English as school subject issued a bold challenge to traditional accounts that have in the main focused on English either as knowledge of a particular field or as ideology. The alternative proposal put forward by Hunter and supported by detailed historical analysis is that English exists as a series of historically contingent techniques and practices for shaping the self-managing capacities of children. The challenge (...) for the field is to advance this historical work and to examine possible implications for English teaching. (shrink)

As multiparty interactions with single courses of coordinated action, workplace meetings place particular interactional demands on participants who are not primary speakers as they work to initiate turns and to interactively coordinate with displays of recipiency from co-participants. Drawing from a corpus of 26 hours of videotaped workplace meetings in a midsized US city, this article reports on multimodal practices – phonetic, prosodic, and bodily-visual – used for coordinating turn transition and for consolidating recipiency in these specialized speech exchange (...) systems. Practices used by self-selecting non-primary speakers as they secure turns in meetings include displays of close monitoring of current speakers’ emerging turn structure, displays of heightened interest as current turns approach possible completion, and turn initiation practices designed to pursue and, in a fine-tuned manner, coordinate with displays of recipiency on the parts of other participants as well as from reflexively constructed ‘target’ recipients. By attending to bodily-visual action, as well as phonetics and prosody, this study contributes to expanding accounts for turn taking beyond traditional word-based grammar. (shrink)

The ArgumentThe overall portrayal of early modern experimentation as a new method of securing assent within a philosophical discourse sketched in many of the recent studies on the historical origin of experimentation is questioned by the analysis of the experimental practice of chemistry at the Paris Academy. Chemical experimentation at the Paris Academy in the late seventeenth and early eighteenth century originated in a different tradition than the philosophical. It continued and developed the material culture of the chemical work shops (...) of the sixteenth and seventeenth centuries, and explored epistemic objects which had rather loose connections to philosophy. On the other hand, I argue against the classical dichotomy between the work of the mind that of the hand, and for an epistemology of experimentation that acknowledges that experimental manipulation goes hand in hand with reflexion. In particuler, I argue against the view that chemists at the Paris Academy were “pragmatists” who merely gathered experimental facts and classified substances and operations without perplexing themselves over general conceptions. I claim that the chemists at the Paris Academy constructed a general conception framework which shaped the significance of their experiments. This conception that I call conception of the chemical combination, compound and reaction was rather quickly reified into an experimental fact. Despite its generality it was a genuine chemical conception rather independent of philosophy. (shrink)

An intro. to Didaktic (the heart of thinking about teaching/teacher educ in Germany) for English-speaking readers, drawing on a range of writings assoc. w/ this tradition. Throws light on assumptions, characteristics, & weaknesses of curriculum thought.

Community-based food cultivation by and for rural Alaskans has never been stronger. Rural gardeners, many Indigenous, provide their families and communities with affordable access to high-quality fruits and vegetables and other locally grown foods. Despite these emerging trends, there is sparse examination of gardening as a complementary, diversification, or adaptation strategy in wild food-centered systems and the interchange of values and worldviews among practices. Findings from interviews and surveys in Dillingham, Alaska, and interviews with community-focused gardens throughout the state, (...) inform our research questions about the role of gardening in rural Alaska and the links between food cultivation practices and wild food traditions. In this study we find that home gardeners are essential pillars of food sovereignty and security in their communities, providing both gardened foods and high volumes and more diversity of wild foods. Gardening households increase the diversity of shared food resources in the community and serve as sinks of gardening knowledge and supplies for other community members. Traditional food practices and ethics are interwoven into gardening and have become part of annual food rounds and celebrations. Locally, cultivated foods are often described as a complement to age-old foodways that draw on histories and values connected to Indigenous agriculture and horticulture in the United States and Canada. Policies, practices, and programming of food and nutrition security and food sovereignty must consider the holistic food system and strategies that communities desire and invest in. (shrink)

‘Feminist masculinity’ might seem like a contradiction in terms. One might have assumed that we can embrace feminism or embrace masculinity, but not both. If traditional masculinity is contrary to feminist values, a pressing query for feminist men is whether repudiation of traditional masculinity should move one to reject normative masculinity entirely, or to reframe and reclaim it instead. bell hooks and Michael Kimmel each counsel against discarding manhood and masculinity. hooks envisions feminist masculinity as an alternative to (...) patriarchal dominance, with masculinity to be reconstituted in terms of love, integrity, and mutuality; Kimmel advocates moving from immature and traditional masculinities toward justice and democratic manhood, with a new model of masculinity that identifies real men with adulthood and doing the right thing. Neither proposal provides a viable stance for feminist men without collapsing into androgyny or risking erasure of some men’s and women’s identities and experiences. Building on Alcoff’s work on anti-racist whiteness, I suggest that feminist allyship practices ground a normative model of masculinity compatible with, and informed by, feminist values. We may understand allyship masculinities as open-ended feminist approaches to manhood: masculinities predicated on recognizing and responding to, rather than ignoring or accepting, the privileges and expectations distinctive of men under patriarchy. (shrink)

This article examines the Phitsanulok Dhammakaya inscription of 1549 and other sources for the anonymous post-canonical recitation text called Dhammakaya. It discusses the significance of their paratextual framing and the conclusions that can be drawn from it. An annotated transcription and translation of the text is provided. We argue that the inscription provides the earliest objectively verifiable date for the traditional or non-reform type of Theravada practices elsewhere called boran (ancient) practices. These practices include a specific (...) pre-modern form of boran kammatthan (ancient meditation), Buddha image consecration and/or recitation. The article examines in some detail the context of the patronage and installation of the inscription, and includes a review of the historical evidence for this period, showing unambiguously that this form of Theravada received royal patronage in Siam during the Ayutthaya period in the sixteenth century. This is consistent with recent findings that establish its continued royal patronage in Ayutthaya and then Kandy two centuries later. The article is split into four sections: 1. the boran kammatthan context; 2. the Dhammakaya text; 3. the historical context for the inscription; 4. conclusions regarding its significance. (shrink)

With the acceleration of social transformation and “mediatization,” urban women’s parenting practices have become an important factor affecting the demographic structure and national development. The global COVID-19 pandemic has further contributed to the networking of social life and the creation of “Internet moms” who rely on the Internet for parenting interactions. Using a mixed-methods design, this paper conducted participant observation and in-depth interviews with 90 mothers from various industries born after 1980/1990 across multiple geographies in China to examine the (...) impact of urban women’s Internet practices on the psychology and practice of parenting during the COVID-19 pandemic, as well as how they were empowered by media technologies to practice motherhood and complete their role socialization through the sharing of parenting information, experiences, and actions. The purpose of this qualitative study was to investigate the changing impact of Internet-based parenting practices on Chinese urban women’s daily lives during the COVID-19 pandemic. Through the analysis of these influences, it was found that the whole society, including urban parenting groups, paid attention to self-expression and self-worth and further hoped to arouse society’s recognition, face up to the identity of “mother” and “female,” and give more attention and support to women. The study also found that, as interpersonal communication channels were hindered during the COVID-19 pandemic, the power of the Internet, represented by social media, has created a new platform for information empowerment, action mutual, and ideation of motherhood for urban women formerly bound to family and parenting matters. From individual, family, and individual parenting experiences to group, social, and shared scenarios, urban women are engaged in emotional and memory interactions, including motherhood-related expression, experiences, and collaboration. This shift from virtual to physical has reshaped their parenting view, helping them break through the confines of family experience and traditional customs in addition to providing psychological motivation to express their gender concepts, shape their self-image, construct gender power, and interpret intimate relationships, pushing them to become more reflective of the times, as well as more capable and authoritative. (shrink)

In this article, Hans Schildermans suggests practices of study as a way for universities to respond to socio-ecological questions, issues, and problems related to the Anthropocene. He elaborates the concept of study practices by drawing on traditional pragmatic notions, such as problematic situation and problematization, as these are articulated in John Dewey's theory of inquiry. Prompted by concerns about the closed problem–solution nexus, as well as questions concerning the (egological) worldview underlying this theory, Schildermans aims to reread (...) these ideas through the lens of contemporary authors such as Isabelle Stengers. In doing so, he articulates the educational dynamics of practices of study that address problematic situations, with specific attention to matters of educational futurity. In other words, centrally important to this analysis is the question of how these practices of study participate in a world in-the-making by activating possible futures — or, to formulate it somewhat differently, how practices of study give shape to a pragmatics of a world to-be-made. (shrink)

The objective of the paper is to analyze the conception of virtue as represented in the book After Virtue by one of the initiators od the renaissance of the ethics of virtue A. MacIntyre. In its first part the authors examine the reasons of MacIntyre's criticism of the Enlightenment conception of morals, in which the notion of virtue was excluded from moral reflection and substituted by a universal moral principle. The second part gives a more detailed analysis of the notions (...) of practice, narrative order of a single human life and moral tradition embodying according to MacIntyre the explicative background, required for the definition of a unified notion of virtue. The reconstruction of MacIntyre's argumentation serves the clarification of why the option for Aristotelian tradition is for him the only appropriate way of grounding the ethics on a more plausible constitutive notion than that of the rule, preferred by the Enlightenment. (shrink)

In his 1963 response to an open letter from eight white religious leaders chastising his involvement in Birmingham, Martin Luther King, Jr. explained that civil rights activists’ blatant breaking of some laws while obeying others was the result of two types of laws: just laws and unjust laws. Civil rights activists believed they had a legal responsibility to obey just laws and a moral responsibility to disobey unjust laws. Today, new civil rights struggles continue to challenge unjust laws that shred (...) the fabric of democracy that America espouses. Drawing upon both the Civil Rights Movement and the contemporary Movement for Black Lives, this article argues that unjust laws and practices must be broken and challenged before a just society is established. It identifies four ethical strategies for social activism: collective work and responsibility, strategic timing and economic disconnection, political mobilization, and faithful perseverance. (shrink)