Educating for love of wisdom : John Dewey and Simone Weil

The writings of John Dewey (1859-1952) and Simone Weil (1909-1943) were analyzed with a view to answering 3 main questions: What is wisdom? How is wisdom connected to experience? How does one educate for a love of wisdom? Using a dialectical method whereby Dewey (a pragmatist) was critiqued by Weil (a Christian Platonist) and vice versa, commonalities and differences were identified and clarified. For both, wisdom involved the application of thought to specific, concrete problems in order to secure a better way of life. For Weil, wisdom was centered on a love of truth that involved a certain way of applying one's attention to a concrete or theoretical problem. Weil believed that nature was subject to a divine wisdom and that a truly democratic society had supernatural roots. Dewey believed that any attempt to move beyond nature would stunt the growth of wisdom. For him, wisdom could be nourished only by natural streams-even if some ofthem were given a divine designation. For both, wisdom emerged through the discipline of work understood as intelligent activity, a coherent relationship between thinking and acting. Although Weil and Dewey differed on how they distinguished these 2 activities, they both advocated a type of education which involved practical experience and confronted concrete problems. Whereas Dewey viewed each problem optimistically with the hope of solving it, Weil saw wisdom in, contemplating insoluble contradictions. For both, educating for a love of wisdom meant cultivating a student's desire to keep thinking in line with acting-wanting to test ideas in action and striving to make sense of actions observed.

For the love of a barking lady: an exploration of mental illness in the light of Max Scheler's "Invisible person"

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From being ill in time to love of eternity

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The elderly : reminiscing, coping with loss, accepting death

This study investigated loss, death and dying, reminiscing, coping and the process of adaptation from the sUbjective perspective. A number of theories and models of death and dying were reviewed in the background literature search with the focus on reminiscing as a coping phenomenon. The format of the study was audio-taped interviews with ten sUbjects and the recording of their memories and reminiscing of life stories. The sUbjects were required to complete an initial questionnaire in a demographic data collection process. Two separate interviews consisted of a primary data collecting interview and a verification interview four to eight weeks later. An independent chart review completed the data collecting process. Data analysis was by the examination of the emerging themes in the subjects' personal narratives which revealed the sUb-categories of reminiscing, loss (including death and dying), acceptance, hope, love, despair and belief. Belief was shown to be the foundation and the base for living and reminiscing. Reminiscing was found to be a coping phenomenon, within the foundation of a belief system. Both living and reminiscing revealed the existence of a central belief or value with a great deal of importance attached to it. Whether the belief was of a spiritual nature, a value of marriage, tradition, a work ethic or belief in an abstract value such as fate,it gave support and control to the individuals' living and reminiscing process. That which caused despair or allowed acceptance indicated the sUbjects' basic belief and was identified in the story narrations. The findings were significant to health care in terms of education, increased dignity for the elderly and better understanding by society. The profiles represented an average age of 86.3 years with age showing no bearing on the life experiences associated with the emerging themes. Overwhelmingly, belief was shown to be the foundation in reminiscing. A Judeo-Christian cultural value base supported the belief in 90% of the sUbjects; however, different beliefs were clearly shown indicating that belief is central to all thinking beings, in everyday life and in reminiscing. Belief was not necessarily spiritual or a practised or verbalized religion. It was shown to be a way of understanding, a fundamental and single thread tying the individual's life and stories together. The benefits were the outcomes, in that knowledge of an individual's belief can optimize care planning for any age group, and/or setting. The strength of the study was the open question format and the feedback process of data verification. The unrestricted outcomes and non-specificity were significant in a world where dying is everybody's business.

Experiences with cultural capital in education : exploring the educational life stories of first-generation postsecondary students

This study used a life history research design to explore first-generation university students' educational life stories and experiences with cultural capital. The project sought to examine how 3 first-generation university students experience cultural capital that is privileged in Ontario's education system and how the interactions between capital acquired through experiences within the home and school and capital privileged by the education system affect these students' educational experiences and perceptions. Using Pierre Bourdieu's (1984; 1986) theory of cultural capital as a framework, 3 firstgeneration, first-year university students participated in two 1- to 2-hour interviews. A focus on each participant's experiences with culture, capital, and education revealed themes corresponding to navigating, utilizing, and confronting familial, institutional, economic, and embodied forms of cultural capital. The study highlights the importance of recognizing how cultural capital influences the education system and how firstgeneration students can recreate normative pathways and achieve academic success despite challenges posed by the cultural capital privileged within the education system. Given cultural capital's effect on academic success, understanding first-generation students' educational life stories sheds light on the complex challenges facing students who confront and deal with privileged culture in the education system.

Entering Youthwork Through Love's Many Pathways: A Poetic Rendition

Entering Youth work Through Love's Many Pathways is a text that wanders and digresses to places where, through poetic inquiry and a Spinozist and Sufi framework, the concepts of immanence, love and becoming can be explored. This thesis is framed as a walk through which the researcher / youth worker along with the reader, traverses through five pathways that she considers necessary in cultivating a meaningful relationship with the youth: opening, strength, listening, trust and unconditional compassion. By means of engaging the “self”, this thesis approaches youth work as a field that is relational and socially interconnected. In this sense, this poetic inquiry seeks to rupture predictable patterns of behaviour. One of the ways I do this is through found poetry. Through this specific form of poetic inquiry, I bring together various voices, an assemblage – Rumi, Rilke, Whitman, Lalla, Mirabai and Song of Songs – in order to find my voice and by extension, to help the youth find their voice through a human connection that goes beyond colour, race, gender etc. In other words, my aim is to actualize the experiences of becoming youth worker while being in a field of immanence where similarities are understood and differences respected. My hope is that this project may offer an example of understanding, celebration, and engagement of our mutual differences, while still being able to relate to one another through the many pathways of love.

Canadianness is Wilderness? Violent Love Relationships with ‘Wild’ Bodies

This thesis reveals contradictions that Canadians experience with groups attached to western construction of wilderness namely Indigenous people and wildlife. My study analyzes how the discourse of Canadian wilderness identity is played out in Algonquin Provincial Park and Bruce Peninsula National Park in comparison to non-nature/urban spaces (Greater Toronto Area). My investigation employs a critical discourse analysis and participant observation. I undertake three main tasks: 1) I describe how violent love is a dominant discourse at the Parks, 2) I examine evidence of animals and Indigenous people being produced relationally in the Parks, and 3) I analyze how relationships are spatially organized. My research reveals that the Parks conceal practices of violence that are central to the intersections of speciesism and colonialism. I demonstrate how violent love operates across a continuum that is influenced by spatial belonging and distance. This research is a contribution to the production of non-speciesist knowledge.

Joanna E. Wood short stories, 1898-1900

Joanna Ellen Wood (1867-1927) was an acclaimed Canadian author who wrote several novels and short stories. Wood was born in Scotland, but emigrated to Canada with her family in 1869. In 1874 her father purchased a farm overlooking the Niagara River at Queenston. It is believed she was supported by her brother William, who encouraged her writing. She was based in New York City from 1887-1901, using William’s business address there to receive correspondence while she traveled or spent time in Queenston. Around 1906, Wood moved with her mother to Niagara-on-the-Lake, where she joined the Niagara Historical Society. By 1914, she was living in Buffalo, but later spent time at her sisters’ homes. It was at her sister’s home in Detroit where she suffered a stroke and died in 1927. Wood’s literary career was short-lived. She published her first novel, The Untempered Wind , in 1894, and a second novel, Judith Moore …, in 1898. Both novels received critical acclaim, and a third novel, Farden Ha', followed in 1902. Unfortunately the majority of Wood’s numerous and award-winning writings cannot be found. Her career peaked in 1901, when she was the highest paid Canadian fiction writer. For unknown reasons, her career abruptly ceased in 1902, with no further publications or mention made of her in the Canadian Magazine.

Métis or Moniyâw: Explorative stories of decolonizing my Métis identity

This thesis explores my emergent processes of identifying as a Métis person through autoethnographic narratives. I provide an overview of Métis history, identification, and decolonization, especially written by and for Aboriginal peoples. Using a decolonizing framework of Indigenous métissage (Donald, 2012) – which brings together complex, and nuanced influences to build knowledge – and an autoethnographic methodology, I explore cultural knowledges through critical self-reflection. I collected autoethnographic data in the form of personal journals and family artifacts; additionally, I shared conversations with other Métis peoples, which I used to further inform my own processes of identification and decolonization. The study results are presented as narrative vignettes, offering conclusions about: a) cultural ambivalence; b) privilege; c) language and music reclamation; and d) building relationships with both people and land. This research builds upon literature by, about, and for the benefit of Aboriginal peoples and settlers and offers considerations relevant to decolonization and identification.

Stories of Informal Mentorship: Recognizing the Voices of Mentees in Academic Libraries

Based on the 2014 OLA Super Conference session “Mentorship in Academic Libraries: A Universe of Possibilities,” this article explores the benefits of informal mentorship in its various forms and how librarians are embracing a new way of thinking about mentorship both individually and organizationally. The lived experiences of two professional academic librarians are shared as they argue that informal mentorship offers the opportunity to co-create a meaningful mentorship experience by recognizing the importance of the mentee’s voice. This paper will discuss the value of informal mentorship and how, when certain elements are present within it, this model can allow us to reimagine mentorship in academic libraries. Concepts such as “accidental” mentorship, “purposeful” mentorship, mentorship “network,” and “peer” mentorship are discussed.