Fighting, anger, frustration and tears: Matthew's story of hegemonic masculinity

This paper draws on Matthew's story to illustrate the conflicting discourses of being a boy and being a student. Matthew is 12 years old and in Grade Six, his final year at Banrock Primary ( a K- 6 Australian State School). School is far from a happy place for Matthew - his tearful accounts of his combative relationships with his peers and his teacher highlight his emotional distress. The paper's analytic focus draws attention to some of the ways Matthew's harmful storylines of hegemonic masculinity are made possible through, in particular, his teacher's gendered philosophies and her strategies of individualism and control. In this regard, Matthew's story provides insight into the potentially counterproductive realities of teacher practice in relation to addressing issues of masculinity within the school environment. Against this backdrop, the paper stresses the importance of teachers drawing on a sound research-based framework of gender knowledges that can illuminate how masculinities are constructed, regulated and, indeed, transformed through the power relations of everyday social practice, including teacher practice.

'Please Mr Hay, what are my poss(abilities)?': Legitimation of ability through physical education practices

This paper provides two vignettes that draw on data from projects that interrogate how a student can be positioned by practices within physical education (PE) and directed by the PE teacher in relation to their valued or legitimated ability. Through the use of Pierre Bourdieu's conceptual tools of field, habitus and capital we investigate the complex legitimation processes that shape student poss(abilities) and that are situated in the space of the PE class. The first vignette is from the perspective of a student and draws on data from interviews, a journal, questionnaires and photos of her PE experiences in upper primary and lower secondary school. The second vignette focuses on teacher practices and his constitution of the field of a PE class highlighting the significance of teacher perspectives of 'ability' in informing assessment in senior secondary PE. Using these examples we discuss the symbolic violence that works against each student by positioning them as 'less able' or 'unable' despite their participation in a learning context. We argue that by not attending to the possible abilities of students that could have been recognized, developed and legitimated, and through the misuse of capital assignment by teachers, PE may well be counterproductive to students' ongoing engagement with the subject area and the espoused potential upon which such a subject area justifies itself.

Electronic dance music culture and religion: An Overview

This article provides a comprehensive and critical overview of existing research that investigates (directly and indirectly) the religio-spiritual dimensions of electronic dance music culture (EDMC) (from disco, through house, to post-rave forms). Studies of the culture and religion of EDMC are explored under four broad groupings: the cultural religion of EDMC expressed through 'ritual' and 'festal'; subjectivity, corporeality and the phenomenological dance experience (especially 'ecstasy' and 'trance'); the dance community and a sense of belonging (the 'vibe' and 'tribes'); and EDMC as a new 'spirituality of life'. Moving beyond the cultural Marxist approaches of the 1970s, which held youth (sub)cultural expressions as 'ineffectual' and 'tragic', and the postmodernist approaches of the early 1990s, which held rave to be an 'implosion of meaning', recent anthropological and sociological approaches recognise that the various manifestations of this youth cultural phenomenon possess meaning, purpose and significance for participants. Contemporary scholarship thus conveys the presence of religiosity and spirituality within contemporary popular cultural formations. In conclusion, I suggest that this and continuing scholarship can offer useful counterpoint to at least one recent account (of clubbing) that overlooks the significance of EDMC through a restricted and prejudiced apprehension of 'religion'.

Dominance hierarchies and health: Constructing personal zones of spiritual power and healing in modern medicine

Ethological studies of animals in groups and sociobiology indicate that hierarchies of dominance amongst some species ensure the survival of the group. When transferred to human groups, dominance hierarchies suggest a crucial role played by recasting the scope of such hierarchies of dominant and subordinate members to included hyper-dominant beings. A recognition of such beings as even more dominant than the socially dominant members of a hierarchy facilitates the empowerment of the socially subordinate members. Religious belief and practice works to establish such hyper-dominant beings (gods, goddesses, and so forth) as superior members of human groups. Doing so is a means of ensuring the survival of the species and, thus, enhancing healing and human health. The doctor-patient relationship is examined from such a point of view, with an emphasis on whether the hierarchy created by the relationship allows consideration of alternative and complementary forms of medical treatment.

Merton's true self and the psychology of the dialogical self

Thomas Merton pursued a life-long quest to grasp the nature of the “true self.” This is the self that lives in and through Christ. Opposed to this is the false self that is expressive of infidelity. It is argued that the interaction between the true and false selves constitutes a dialogical process. The thesis of the essay is that this interaction expresses the dynamics associated with what some psychologists refer to as the “dialogical self.” The dialogical self is a model of the inner life that draws attention to the interpretive process required to deal with the many voices that get internalized in an engagement with the world.

Marcelian charm in nursing practice: The unity of agape and eros as the foundation of an ethic of care

Abstract In the nursing literature, a number of qualities are associated with loving care. Reference is made to, among other things, humility, attentiveness, responsibility and duty, compassion, and tenderness. The author attempts to show that charm, in the Marcelian sense, also plays a central role. It is argued that the moral foundation of charm is a unity of agape and eros. An impartial giving of the self for others is clearly of fundamental importance in an ethic of care. Including charm in the discussion points to the fact that eros also plays a crucial role. Eros produces a passion for people and for life. It is a physical and spiritual energy that animates a person in all facets of her life, including her caring work.

Levinas and the defination of philosophy: An ethical approach

Emmanuel Levinas’ thought seems to be strictly neither rational, phenomenological nor ontological, and it thus intentionally exposes itself to the asking of the question ‘why call it philosophy at all’? While we may have trouble containing Levinas’ thought within our traditional philosophical boundaries, I argue that this gives us no reason to exclude him from philosophy proper as a mere poser, but rather provides the occasion for reflection on just what it means, in an ethical manner, to call something ‘philosophical’. Instead of asking whether or not philosophy can ‘contain’ Levinas’ thought, I contend that it would be more ethical to instead re-phrase the question in terms of ‘sociality’. When we do this, I argue, we can indeed justifiably call Levinas’ thought philosophy.