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Skepticism toward disciplinarity, William F. Pinar points out, is etched deeply in the U. S. field, drawn by progressive education’s efforts to reconfigure the school curriculum as child-centered and/or as focused on social reconstruction. Skepticism toward disciplinarity had also been affirmed by Bobbitt and Charters’ positioning of adult activity as the organizer of the school curriculum. Add to these historical dispositions the contemporary legitimation crisis of the academic disciplines and the rage for interdisciplinary, trans-disciplinary, post-disciplinary—anything but disciplinary—research and curriculum becomes intelligible. The intellectual labor of understanding constitute...
In this volume scholars from around the world consider the influential work of William F. Pinar from a variety of "conversations" his ideas have generated. The major focus is on the What, Why, and How of the word "reconceptualization," which involves engaging critically and ethically as public intellectuals with gender, class, and race issues theorized in a variety of disciplines. The book introduces Pinar’s seminal argument for curriculum to return to its root in the word currere (the running of the course of study) and its key concepts: autobiography as alternative to the denial of subjectivity in traditional curriculum studies, study, and place. Issues addressed include the ethics of study both of self and of the discipline of curriculum studies, the politics of presence, the curricular importance of entering the public sphere, the openness to complicating simple solutions, and the ethical dealing with alterity (the state of being other or different; otherness).
While feminist interpretations of the Book of Revelation often focus on the book’s use of feminine archetypes—mother, bride, and prostitute, this commentary explores how gender, sexuality, and other feminist concerns permeate the book in its entirety. By calling audience members to become victors, Revelation’s author, John, commends to them an identity that flows between masculine and feminine and challenges ancient gender norms. This identity befits an audience who follow the Lamb, a genderqueer savior, wherever he goes. In this commentary, Lynn R. Huber situates Revelation and its earliest audiences in the overlapping worlds of ancient Asia Minor (modern Turkey) and first-century Judaism. She also examines how interpreters from different generations living within other worlds have found meaning in this image-rich and meaning-full book.
Snapping Beans offers a collective narrative of Southern queer lesbian women and gender-nonconforming persons. Throughout the text, the American South acts as both a region and a main character, one that can shame and condemn but also serve as a site of reconciliation. Blending autoethnography and oral histories, Jayme N. Canty explores how both geographic location and social spaces, such as the Church, intersect with categories such as race, gender, and sexuality to shape and mark identity. Just as the intergenerational practice of snapping beans provides an opportunity to slow down, Canty enables readers to make space and to hear a new Southern narrative. Filled with both hurt and healing, Snapping Beans chronicles a multivocal journey of coming out, ultimately revealing a South where Black queer lesbians not only live but also, more importantly, thrive.
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