Doing educational development ambivalently: Applying post-colonial metaphors to educational development?

Post‐colonial theories about liminality, hybridity, unhomeliness, and identity form a novel lens through which to re‐theorise educational development work. Applying these conceptual frameworks allows practitioners and the academics they work with the opportunity to problematise some of educational development’s colonial underpinnings and assumptions. They also enable an exploration of the states of betweenness that form educational developers’ identities and impact implicitly and explicitly upon the nature of their changing practices. This paper seeks to read educational development and research supervisor development in particular “against the grain”. It also seeks to illustrate these concepts through some vignettes of my academic development practice.

The risky business of doctoral management

Universities are under no less pressure to adopt risk management strategies than other public and private organisations. The risk management of doctoral education is a particularly important issue given that a doctorate is the highest academic qualification a university offers and stakes are high in terms of assuring its quality. However, intense risk management can interfere with the intellectual and pedagogical work which are essentially part of doctoral education. This paper seeks to understand how the culture of risk meets the culture of doctoral education and with what effect. The authors draw on sociological understandings of risk in the work of Anthony Giddens (2002) and Ulrich Beck (1992), the anthropological focus on liminality in the work of Mary Douglas (1990), and the psychological theorising of human error in the work of James Reason (1990). The paper concludes that risk consciousness brings its own risks—in particular, the potential transformation of a culture based on intellect into a culture based on compliance.

REDENÇÃO, LIBERDADE E SERVIÇO: A CONTRIBUIÇÃO DO PENSAMENTO DE ELLEN GOULD WHITE PARA UMA PRÁXIS EDUCACIONAL LIBERTADORA

O objetivo geral desta pesquisa foi descrever e analisar os conceitos de redenção, liberdade e serviço nos escritos de Ellen Gould White (1827-1915), uma das fundadoras da Igreja Adventista do Sétimo Dia, refletindo sobre as implicações para a práxis educacional. Foram propostos quatro objetivos específicos, cada um dos quais se transformou num dos capítulos desta tese. Esses capítulos foram norteados por três hipóteses. A primeira sugeria que Ellen White apresenta características que a configuram como uma pensadora liminar , que viveu na fronteira . Usando teorias de Walter Mignolo, Boaventura de Souza Santos e Gloria Anzaldúa, observou-se que em Ellen White há traços de liminaridade, manifestos numa vida e discursos diferentes, que algumas vezes contrariaram o pensamento da maioria dominante, mas que se demonstraram positivos para a denominação. A segunda hipótese deste trabalho dizia respeito à existência de três possíveis eixos que norteiam a noção whiteana de educação: redenção, liberdade e serviço. O que antes era apenas uma aposta confirmou-se pela leitura e análise de obras fundamentais de White. De modo que a compreensão plena da noção whiteana de educação requer uma reflexão articulada desses três temas. Ou seja, não é suficiente que haja uma leitura separada deles ou mesmo uma abordagem justaposta. É necessário articulação. Finalmente, a terceira hipótese dizia que se o tema da liberdade está presente de maneira convincente nos escritos de Ellen White, então se pode pensar que sua filosofia educacional e consequentemente a práxis pedagógica é diretamente condicionada por essa abordagem. O que pode ser dito ao término deste trabalho é que, nos escritos whiteanos, a liberdade constitui-se numa espécie de fio dourado que perpassa os diversos assuntos e esperanças abordadas pela autora, começando pela narrativa da queda que implica na perda da liberdade e terminando na narrativa esperançosa de um mundo perfeito onde finalmente a liberdade responsável será recuperada. Conseqüentemente, a noção whiteana de educação é movida pela temática da liberdade humana: liberdade para pensar, para se desenvolver, para aprender, para criar, para servir, para deixar-se ser redimido.(AU)

Betwixt spaces: student accounts of turning point experiences in first year transitions

‘Not belonging’ is becoming a prevalent theme within accounts of the first-year student experience at university. In this study the notion of not belonging is extended by assuming a more active role for the idea of liminality in a student’s transition into the university environments of academic and student life. In doing so, the article suggests that the transition between one place (home) and another (university) can result in an ‘in-between-ness’ – a betwixt space. Through an interpretative methodology, the study explores how students begin to move from this betwixt space into feeling like fully-fledged members of university life. It is concluded that there is a wide range of turning points associated with the students’ betwixt transition, which shapes, alters or indeed accentuates the ways in which they make meaningful connections with university life. Moreover, transitional turning point experiences reveal a cast of characters and symbolic objects; capture contrasting motivations and evolving relationships; display multiple trajectories of interpersonal tensions and conflicts; highlight discontinuities as well as continuities; and together, simultaneously liberate and constrain the students’ transition into university life.

From art for arts sake to art as means of knowing:a rationale for advancing arts-based methods in research, practice and pedagogy

This paper advances a philosophically informed rationale for the broader, reflexive and practical application of arts-based methods to benefit research, practice and pedagogy. It addresses the complexity and diversity of learning and knowing, foregrounding a cohabitative position and recognition of a plurality of research approaches, tailored and responsive to context. Appreciation of art and aesthetic experience is situated in the everyday, underpinned by multi-layered exemplars of pragmatic visual-arts narrative inquiry undertaken in the third, creative and communications sectors. Discussion considers semi-guided use of arts-based methods as a conduit for topic engagement, reflection and intersubjective agreement; alongside observation and interpretation of organically employed approaches used by participants within daily norms. Techniques span handcrafted (drawing), digital (photography), hybrid (cartooning), performance dimensions (improvised installations) and music (metaphor and structure). The process of creation, the artefact/outcome produced and experiences of consummation are all significant, with specific reflexivity impacts. Exploring methodology and epistemology, both the "doing" and its interpretation are explicated to inform method selection, replication, utility, evaluation and development of cross-media skills literacy. Approaches are found engaging, accessible and empowering, with nuanced capabilities to alter relationships with phenomena, experiences and people. By building a discursive space that reduces barriers; emancipation, interaction, polyphony, letting-go and the progressive unfolding of thoughts are supported, benefiting ways of knowing, narrative (re)construction, sensory perception and capacities to act. This can also present underexplored researcher risks in respect to emotion work, self-disclosure, identity and agenda. The paper therefore elucidates complex, intricate relationships between form and content, the represented and the representation or performance, researcher and participant, and the self and other. This benefits understanding of phenomena including personal experience, sensitive issues, empowerment, identity, transition and liminality. Observations are relevant to qualitative and mixed methods researchers and a multidisciplinary audience, with explicit identification of challenges, opportunities and implications.

Processes of social flourishing and their liminal collapse: elements to a genealogy of globalization

This article aims at exploring a long-term historical perspective on which contemporary globalization can be more meaningfully situated. A central problem with established approaches to globalization is that they are even more presentist than the literature on modernization was. Presentism not only means the ignoring of history, but also the unreflective application to history of concepts taken from the study of the modern world. In contrast, it is argued that contemporary globalization is not a unique development, but rather is a concrete case of a historical type. Taking as its point of departure the spirit, rather than the word, of Max Weber, this article extends the scope of sociological investigation into archaeological evidence. Having a genealogical design and introducing the concept of ‘liminality’, the article approaches the modern process of globalization through reconstructing the internal dynamics of another type of historical change called ‘social flourishing’. Taking up the Weberian approach continued by Eisenstadt in his writings on ‘axial age’, it moves away from situations of crisis as reference point, shifting attention to periods of revival by introducing the term ‘epiphany’. Through the case of early Mesopotamia, it shows how social flourishing can be transmogrified into globalizing growth, gaining a new perspective concerning the kind of ‘animating spirit’ that might have driven the shift from Renaissance to Reformation, the rise of modern colonialism, or contemporary globalization. More generally, it will retrieve the long-term historical background of the axial age and demonstrate the usefulness and importance of archaeological evidence for sociology.

Understandings of transnational families in debates on Migration and development

International migration sets in motion a range of significant transnational processes that connect countries and people. How migration interacts with development and how policies might promote and enhance such interactions have, since the turn of the millennium, gained attention on the international agenda. The recognition that transnational practices connect migrants and their families across sending and receiving societies forms part of this debate. The ways in which policy debate employs and understands transnational family ties nevertheless remain underexplored. This article sets out to discern the understandings of the family in two (often intermingled) debates concerned with transnational interactions: The largely state and policydriven discourse on the potential benefits of migration on economic development, and the largely academic transnational family literature focusing on issues of care and the micro-politics of gender and generation. Emphasizing the relation between diverse migration-development dynamics and specific family positions, we ask whether an analytical point of departure in respective transnational motherhood, fatherhood or childhood is linked to emphasizing certain outcomes. We conclude by sketching important strands of inclusions and exclusions of family matters in policy discourse and suggest ways to better integrate a transnational family perspective in global migration-development policy.

Learning at the Interstices; Locating Practical Philosophies for Understanding Physical/virtual Inter-spaces

Virtual worlds are relatively recent developments, and so it is tempting to believe that they need to be understood through newly developed theories and philosophies. However, humans have long thought about the nature of reality and what it means to be “real.” This paper examines the three persistent philosophical concepts of Metaxis, Liminality and Space that have evolved across more than 2000 years of meditation, contemplation and reflection. Our particular focus here is on the nature of the interface between the virtual and the physical: at the interstices, and how the nature of transactions and transitions across those interfaces may impact upon learning. This may, at first, appear to be an esoteric pursuit, but we ground our arguments in primary and secondary data from research studies in higher education.

Post tenebras spero lucem : Alquimia y ritos en el Quijote y otras obras cervantinas

This study focuses on two areas: alchemy (Part I) and rituals of initiation (Part II) in the works of Miguel de Cervantes, focusing on Don Quijote de la Mancha as my main case study. The first part analyses the function of alchemy and how it can be interpreted throughout the works and various literary genres of Cervantes. It will demonstrate that the texts of Cervantes contain both explicit and implicit allusions to, as well as different aspects of alchemy, such as operative and spiritual alchemy and how these are ultimately used by Cervantes as a means of expression. The author draws from this rich source and modifies these means of expression in order to achieve various results: sometimes with wit or in relation to fraud; at other times it focuses on inner alchemy relating to chivalry in what I have called spiritual chivalry, which has the aim of self-improvement and ultimately, gnosis. Regarding the chivalric rituals of initiation, according to this investigation chivalry serves as both satire and representation of the alchemical process in the case of Don Quijote, which finds its key moments during the rituals. In this sense alchemy and chivalry are studied as two sides of the same coin, in which the search for something higher, an object (the philosopher stone, the beloved), subjects the protagonist to continuous transmutations and puts him in contact with the transitory, that is, liminal states, people and spaces. From this perspective Don Quixote de la Mancha is built upon liminal poetics. My approach, which follows the tenets of analogical hermeneutics, is included within the framework of the Western Esotericism Studies. The 16th and 17th centuries were a fertile age for alchemy throughout Europe. In Spain, alchemy and other esoteric disciplines co-existed with the Spanish Inquisition and its body for the control of ideas and texts: censorship. By being ambiguous and putting into dialogue different ideas of alchemy, Cervantes not only allowed readers to reach their own conclusions, he also protected his work from censorship.

"You Don't Have to be Filmish": The Toronto Jewish Film Festival

The Toronto Jewish Film Festival is a one-week celebration of Judaism and Cinema that occurs in downtown Toronto, at the Bloor Cinema, early every May. The folkloristic literature on festival notes that these kinds of events are ways that communities and groups celebrate themselves, and although film festivals are frequently excluded from consideration of traditional festivity, I shall demonstrate that such an omission is unfortunate, since like traditional festivity, film festivals, in particular ethnic film festivals, explore the same issues of liminality for the celebrating culture.

Mapping the Liminal Experience of Eastern Europe in Selected American Works, 1965-2002

The purpose of this dissertation is to study literary representations of Eastern Europe in the works of celebrated and less-known American authors, who visited and narrated the region between the mid-1960s and early 2000s. The main critical body focuses on Eastern Europe before 1989 and encompasses three major voices of American literature: John Updike, Joyce Carol Oates, and Philip Roth. However, in the last chapter I also explore American literary perceptions of the area following the collapse of communism. Importantly, the term “Eastern Europe” as used in this dissertation is charged with significance. I approach it not only as a space on the map or the geopolitical construct which emerged in the aftermath of the Second World War, but rather as a conceptual category and a repository of meanings built out of fact and fantasy: specific historical, political and cultural realities interlaced with subjective worldviews, preconceptions, and mental images. The critical framework of this dissertation is twofold. I reach for the concept of liminality to elucidate the indeterminacy and malleability which lies at the heart of the object of study—the idea, image, and experience of Eastern Europe. Bearing in mind the nature of the works under analysis, all of which were inspired by actual visits behind the Iron Curtain, I propose to interpret these transatlantic literary journeys in terms of generative experience, where Eastern Europe is mapped as a liminal space of possibility; a contact zone between cultures and, potentially, the locus of self-discovery and individual transformation. If liminality is the metaphor or a lens that I employ in order to account for the nature of the analyzed works and the complex terrain they map, imagology, whose purpose is to study the processes of constructing selfhood and otherness in literature, provides me with the method and the critical vocabulary for analyzing selected literary representations. The dissertation is divided into six chapters, the last of which serves as coda to the previous discussion. The first two chapters constitute the critical foundation of this work. Then, in chapters 3, 4, and 5 I study American images of Eastern Europe in the works written by John Updike, Joyce Carol Oates, and Philip Roth, respectively. The last, sixth chapter of this dissertation is divided into two parts. In the first one, I discuss new critical perspectives and avenues of research in the study of Eastern Europe following the collapse of communism. Then, I carry out a joint analysis of four works written after 1989 by Eva Hoffman, Arthur Phillips, John Beckman, and Gary Shteyngart. The dissertation ends with conclusions in which I summarize my findings and reflections, and suggest implications for future research. As this dissertation seeks to demonstrate, Eastern Europe portrayed in the analyzed works oscillates between contradictory representations which are contingent upon a number of factors, most importantly who maps it and in what context. Even though each experience of Eastern Europe is distinct and fueled by the profiles, identities, and interests of the characters and their creators, I have found out that certain patterns of othering are present in all the works. Thus, my research seems to suggest that there is something of a recurrent literary image of Eastern Europe, which goes beyond the context of the Cold War. Accordingly, while this dissertation hopes to be a valid contribution to the study of literary and cultural mappings of Eastern Europe, it also generates new questions regarding the current, post-communist representation of the area and its relationship to the national tropes explored in my work.

Form, Intention, and Indexing: The Liminal and Integrated Conceptions of Work in Knowledge Organization

This paper proposes a dual conception of work in knowledge organization. The first part is a conception of work as liminal, set apart from everyday work. The second is integrated, without separation. This talk is the beginning of a larger project where we will characterize work in knowledge organization, both as it is set out in our literature (Šauperl, 2004; Hjørland 2003 Wilson, 1968), and in a philosophical argument for its fundamental importance in the activities of society (Shera, 1972; Zandonade, 2004).But in order to do this, we will co-opt the conception of liminality from the anthropology of religion (Turner, 1967), and Zen Buddhist conceptions of moral action, intention, and integration (Harvey, 2000 and cf., Harada, S., 2008).The goal for this talk is to identify the acts repeated (form) and the purpose of those acts (intention), in knowledge organization, with specific regard to thresholds (liminal points) of intention present in those acts.We can then ask the questions: Where is intention in knowledge organization liminal and where is it integrated? What are the limits of knowledge organization work when considered at a foundational level of the intention labor practices? Answering such questions, in this context, allows us to reconsider the assumptions we have about knowledge organization work and its increasingly important role in society. As a consequence, we can consider the limits of classification research if we see the foundations of knowledge organization work when we see forms and intentions. I must also say that incorporating Zen Buddhist philosophy into knowledge organization research seems like it fits well with ethics and ethical responses the practice of knowledge organization. This is because 20th Century Western interpretations of Zen are often rooted in ethical considerations. This translates easily to work.