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Cultural Beads and Mathematical AIDS: A critical narrative of disadvantage, social context and school mathematics in post-apartheid South Africa, with reflections and implications for ‘glocal’ contexts
Dalene Swanson
Philosophy of Mathematics Education Journal, 2007
Drawn from my doctoral dissertation 1 , this contribution serves as a critical exploration of the construction of disadvantage in school mathematics in social context. Applying a narrative-based methodology, CULTURAL BEADS AND MATHEMATICAL A.I.D.S. engages rhizomatically with critical issues in mathematics education and highlights contradictions and dilemmas within different research and pedagogic contexts. It addresses dominant social domain discourses and hegemonic practices in classrooms and communities of practice in terms of ‘glocal’ relationships and principles of power. More specifically, it addresses issues of universalism, pedagogic constructivism, and progressivism in mathematics education, and how these are recontextualised in local contexts in ways that may contribute to the construction of disadvantage. In particular, progressive education rhetoric of ‘relevance’ in mathematics education is interrogated in terms of its recontextualisation across pedagogic locations, and...
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Exploring teachers' experiences of educational technology: a critical study of tools and systems
Andrew Clapham
2012
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Feral big cats in rural Gloucestershire - reflecting on the possible presence of exotic animals in the English landscape.
Matthew Reed
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Towards a Better Understanding of Health and Disease
Arup Bhattacharya
A Compendium of Essays on Alternative Therapy, 2012
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What results from psychological questionnaires? .pdf
Tim Corcoran
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Narratives of Indigenous Resistance in North-Western Siberia in the 1930s
Art Leete
Suomen Antropologi: Journal of the Finnish Anthropological Society
The paper discusses official and Indigenous views of the Khanty and Forest Nenets uprising against the Soviets, known as the Kazym War (1931–1934). The rebellion is well documented in archival sources and covered by scholarly research, popular essays, and novels. Almost a century after the uprising, Indigenous narratives about the uprising are still circulating in local communities. Specifically, this paper addresses selected episodes of the Kazym War reflected both in official and Indigenous narratives. I focus on the analysis of diverse modes of narrating hybrid knowledge produced in a contact zone, and the mythic imagination of shamans shaping narratives about the uprising. Here, I argue that perceptions of Indigenous history sometimes adopt and reproduce the dominant discourse about the uprising, but link to the official story predominantly by rejecting it and establishing autonomous discussions. Keywords: Khanty, Forest Nenets, Indigenous, uprising, narratives, shaman
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Post-fabrication and putting on a show: examining the impact of short notice inspections
Andrew Clapham
British Educational Research Journal, 2014
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Truth and Pain: The Affective Discourse of Fauxtobiography
Stefanie El Madawi
UoH Repositry Copy MRes Thesis, 2015
From Daniel Defoe’s gender‐appropriating The Fortunes and Misfortunes of the Famous Moll Flanders in 1722, to Misha Defonseca’s entirely fictional Holocaust memoir, Misha: A Mémoire of the Holocaust Years (1997), false memoirs that exhibit the tendency to imitate the confessional mode, which typifies autobiographical acts, are neither new nor innovative. However, a re‐evaluation of false memoirs as falsified “literary testimony” (Rowland & Kilby, 2014: p. i) that considers the act of reading synonymous with the intersubjective act of testimonial witnessing (Laub, 1995: p. 61‐2) reveals a false memoir’s underlying affective value. This affective value denounces the fiction/non‐fiction dichotomy, which reflects the present climate of “reality‐based entertainment” (Rose & Wood, 2005: p. 284) whereby the intersubjective “authenticity negotiation process” (p. 294) finds that “[a]n authentic experience […] becomes one from which the viewer can draw any number of personally satisfying meanings” (p. 294). Consequently, the discussion that follows draws on affect studies, in a literary context, to expose and evaluate the affective value of contemporary false literary testimony.
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The hammer and the scalpel: A teacher’s experience of workplace bullying
Thomas Leach
Studies in Technology Enhanced Learning
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Trauma and Disaffection: Plasticity After Writing
Alan Richard
In what we read today, in what is written, the body is changing. After having undergone a kind of disappearance into code and of the symbolic, appearing there as a bare and featureless site for inscription with only a problematic ontological status, and then having been disarticulated without remainder into a nexus of discursive practices and performance, the body has re-emerged by way of multiple challenges to this regime. The insistent disruption of trauma, of an immemorial blow that pierces the fragile screen of symbolic coherence and insists on its priority precisely by its resistance to inscription, is one of these challenges. Within a growing corpus of texts issuing and challenging this challenge, Catherine Malabou’s work is especially important. Malabou draws neuroscience and trauma theory together and offers a what she calls a motor scheme that accounts for the emergence of the regime of writing, persuasively critiques it without thereby returning to a pre-structuralist metaphysics, and forms an interpretive tool for reconceptualizing liberatory practice. She calls this motor schema “plasticity.” In her recent work, however, Malabou challenges any simple appropriation of this motor scheme for liberatory practice. Here, “explosive plasticity,” rather than signifying the embrained body’s capacity to escape its given forms and set out on truly novel paths forged by joyful affects, becomes the “destructive plasticity” of trauma, an irreparable deformation that creates a new self indifferent to itself, bereft of affective valuation and so incapable of political decision, without a future, the living embodiment of the death drive. In fact, destructive plasticity may solidify biopolitical control through the proliferation of accidents that produce post-traumatic subjects as incapable of resistance as they are equipped to become the agents of violence. The body, if more fully emancipated in Malabou’s work from the regime of writing than in previous theoretical work on affect and trauma, finds itself trapped in its own vulnerable materiality. How to wrest free of this new prison, when the death drive is so fully embodied as to leave no way out? How to imagine liberatory practice within a regime that can wield plasticity against itself in a way that resists interpretation? How to write this impossible transition?
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