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What kind of social studies knowledge can stimulate a critical and ethical dialog with the past and present? "Re-Membering" History in Student and Teacher Learning answers this question by explaining and illustrating a process of historical recovery that merges Afrocentric theory and principles of culturally informed curricular practice to reconnect multiple knowledge bases and experiences. In the case studies presented, K-12 practitioners, teacher educators, preservice teachers, and parents use this praxis to produce and then study the use of democratized student texts; they step outside of reproducing standard school experiences to engage in conscious inquiry about their shared present as a continuance of a shared past. This volume exemplifies not only why instructional materials—including most so-called multicultural materials—obstruct democratized knowledge, but also takes the next step to construct and then study how "re-membered" student texts can be used. Case study findings reveal improved student outcomes, enhanced relationships between teachers and families and teachers and students, and a closer connection for children and adults to their heritage.
First published in 1987. Passionately praised and equally passionately criticised by contemporary and later writers, the figure of Milton inherited by the twentieth century is by no means unified, despite the appearance of monumental unity his work sometimes acquires in the classroom and in academic criticism. This collection of essays gathers together disparate and often conflicting representations of Milton as author and cultural figure. Critics familiar with the traditions of Milton scholarship and with debates in literary theory reconstruct Milton from evidence provided by his own prose and poetry, by his contemporaries (including some little-known women writers), by Romantics such as Blake and Wordsworth, and, finally, by a tradition of Afro-American writing that reflects Milton's influence in ways previously unexamined by critics. The process of reconstruction can also be seen as a process of "re-membering." The volume draws inspiration from, but also interrogates, the figure used in Areopagita to describe the quest for truth. Likening Truth to the dismembered body of Osiris, Milton urges Truth's friends to seek up and down, gathering "limb by limb" the body scattered through time and space. Re-membering Milton includes work by established critics from both sides of the Atlantic. Together these contributors place Milton and different Milton traditions firmly within the arenas of modem critical debate. As a result, the collection will be of interest to a wide range of readers: scholars concerned with Milton and Renaissance literature and history; advanced undergraduates and graduate students; researchers in women’s studies; and all readers generally concerned with trends in literary and cultural theory.
An exploration of how engaging identity and cultural heritage can transform teaching and learning for Black women educators in the name of justice and freedom in the classroom In The Spirit of Our Work, Dr. Cynthia Dillard centers the spiritual lives of Black women educators and their students, arguing that spirituality has guided Black people throughout the diaspora. She demonstrates how Black women teachers and teacher educators can heal, resist, and (re)member their identities in ways that are empowering for them and their students. Dillard emphasizes that any discussion of Black teachers’ lives and work cannot be limited to truncated identities as enslaved persons in the Americas. The Spirit of Our Work addresses questions that remain largely invisible in what is known about teaching and teacher education. According to Dillard, this invisibility renders the powerful approaches to Black education that are imbodied and marshaled by Black women teachers unknown and largely unavailable to inform policy, practice, and theory in education. The Spirit of Our Work highlights how the intersectional identities of Black women teachers matter in teaching and learning and how educational settings might more carefully and conscientiously curate structures of support that pay explicit and necessary attention to spirituality as a crucial consideration.
Recovering Kānaka Maoli (Native Hawaiian) relationality and belonging in the land, memory, and body of Native Hawai’i Hawaiian “aloha ʻāina” is often described in Western political terms—nationalism, nationhood, even patriotism. In Remembering Our Intimacies, Jamaica Heolimeleikalani Osorio centers in on the personal and embodied articulations of aloha ʻāina to detangle it from the effects of colonialism and occupation. Working at the intersections of Hawaiian knowledge, Indigenous queer theory, and Indigenous feminisms, Remembering Our Intimacies seeks to recuperate Native Hawaiian concepts and ethics around relationality, desire, and belonging firmly grounded in the land, memory, and the body of Native Hawai’i. Remembering Our Intimacies argues for the methodology of (re)membering Indigenous forms of intimacies. It does so through the metaphor of a ‘upena—a net of intimacies that incorporates the variety of relationships that exist for Kānaka Maoli. It uses a close reading of the moʻolelo (history and literature) of Hiʻiakaikapoliopele to provide context and interpretation of Hawaiian intimacy and desire by describing its significance in Kānaka Maoli epistemology and why this matters profoundly for Hawaiian (and other Indigenous) futures. Offering a new approach to understanding one of Native Hawaiians’ most significant values, Remembering Our Intimacies reveals the relationships between the policing of Indigenous bodies, intimacies, and desires; the disembodiment of Indigenous modes of governance; and the ongoing and ensuing displacement of Indigenous people.
Offers both a theoretical and concrete example of what W. E. B. Du Bois called “spiritual strivings.”
On September 10, 1897, a group of 400 striking coal miners--workers of Polish, Slovak, and Lithuanian descent or origin--marched on Lattimer, Pennsylvania. There, law enforcement officers fired without warning into the protesters, killing nineteen miners and wounding thirty-eight others. The bloody day quickly faded into history. Paul A. Shackel confronts the legacies and lessons of the Lattimer event. Beginning with a dramatic retelling of the incident, Shackel traces how the violence, and the acquittal of the deputies who perpetrated it, spurred membership in the United Mine Workers. By blending archival and archaeological research with interviews, he weighs how the people living in the region remember--and forget--what happened. Now in positions of power, the descendants of the slain miners have themselves become rabidly anti-union and anti-immigrant as Dominicans and other Latinos change the community. Shackel shows how the social, economic, and political circumstances surrounding historic Lattimer connect in profound ways to the riven communities of today. Compelling and timely, Remembering Lattimer restores an American tragedy to our public memory.
Grief is frequently thought of as an ordeal we must simply survive. This book offers a fresh approach to the negotiation of death and grief. It is founded in principles of constructive conversation that focus on "remembering" lives, in contrast to processes of forgetting or dismembering those who have died. Re-membering is about a comforting, life enhancing, and sustaining approach to death that does not dwell on the pain of loss and is much more than wistful reminiscing. It is about the deliberate construction of stories that continue to include the dead in the membership of our lives.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1897 edition. Excerpt: ...to intervene at a policy level. He did feel that he was getting somewhere with these initiatives, and it wasn't this that he wished to focus on in our conversation. What concerned him most, and what he wanted to explore in our conversations, was that, despite his awareness of the context of the dilemmas he was facing in his work, he couldn't help but feel that he was failing the persons who were consulting him. It was this sense of failure that he believed was contributing most significantly to the despair that he had spoken of at the beginning of our conversation. As we talked, I asked Paul some questions: 'Despair isn't something that persons experience without having had some hope that things would be different. Could we talk about some of the hopes that you have for the lives of others, those hopes that you have experienced being frustrated?' 'You said that many of your agency's recent policy decisions go against what you stand for. Would you talk about some of your values and beliefs that are contradicted by these decisions?' 'In regard to the sense of failure that you have spoken of, could you say something about your appreciation of the possibilities that are available to persons in their lives?' In the conversation that was shaped by these questions, I also asked Paul to assist me to understand the history of these hopes, of these values, and of this understanding of the possibilities available to persons in their lives. In tracing the history of these hopes, values, beliefs, and this commitment to the exploration of the possibilities for persons' lives, among other things he spoke of his aunt's and uncle's contributions: of his aunt's habit of caring about the less fortunate and marginal people in her community, in ways emotional...
This book explores how popular cultural artifacts, literary texts, commemorative practices and other forms of remembrances are used to convey, transmit and contest memories of mass atrocities in the Global South. Some of these historical atrocities took place during the Cold war. As such, this book unpacks the influence or role of the global powers in conflict in the Global South. Contributors are grappling with a number of issues such as the politics of memorialization, memory conflicts, exhumations, reburials, historical dialogue, peacebuilding and social healing, memory activism, visual representation, transgenerational transmission of memories, and identity politics.