Traditional notions of civic education often introduce privilege and reproduce Eurocentric notions of citizenship. Proponents of cultural citizenship champion Black cultural knowledge, and critical race pedagogies to help marginalized individuals, including students of color, actualize their agentic selves. This manuscript presents three vignettes to demonstrate how teachers implemented the Black Lives Matter at School’s 13 Guiding Principles to develop Black cultural citizenship with students. Three salient aspects emerged: (1) the need for students to be active contributors in (...) the current movement for Black liberation; (2) a call to support students unlearning and relearning Black history; and (3) instruction that provides opportunities for students to recognize and challenge systems of oppression. (shrink)

Cet article analyse le rôle des vêtements dans la métamorphose d’esclaves afro-américains en soldats de l’Union pendant la Guerre civile (1861-1865). Il explore la manière et la raison pour laquelle les uniformes militaires portent un tel poids narratif dans les portraits de ces hommes. Les textes, images, objets, gravures et photographies sont étudiés dans le contexte de la perception du corps au xixe siècle et des nouvelles théories de l’anthropologie physique et de la phrénologie. L’article souligne le rôle de ces (...) images dans la construction d’un discours cohérent sur la rédemption de l’esclavage et d’une catégorie « homme » plus inclusive, plus universelle, fondée sur le service militaire. (shrink)

The conversation analytic view of context is often critiqued as being too narrow. In this article, we join the ongoing debate regarding conversation analysis and context by 1) synthesizing existing scholarly attempts at either conceptualizing or exploring the possibilities of combining CA and ethnography and 2) giving further considerations to whether or how resorting to talk-extrinsic data may be beneficial. We do so by providing four illustrative cases, with increasing complexity, from four different settings. In each case, an initial CA (...) analysis is followed up with an informal ethnographic interview with the participants. By offering some specificity to this ongoing methodological controversy regarding talk-extrinsic data, we aim to begin building a useful framework within which further discussions on analysis, context, and cross-fertilization may proceed. (shrink)

Language sample analysis is an important practice for providing a culturally sensitive and accurate assessment of a child's language abilities. A child's usage of literate language devices in narrative samples has been shown to be a critical target for evaluation. While automated scoring systems have begun to appear in the field, no such system exists for conducting progress-monitoring on literate language usage within narratives. The current study aimed to develop a hard-coded scoring system called the Literate Language Use in Narrative (...) Assessment, to automatically evaluate six aspects of literate language in non-coded narrative transcripts. LLUNA was designed to individually score six literate language elements. The interrater reliability of LLUNA with an expert scorer, as well as its' reliability compared to certified undergraduate scorers was calculated using a quadratic weighted kappa. Results indicated that LLUNA met strong levels of interrater reliability with an expert scorer on all six elements. LLUNA also surpassed the reliability levels of certified, but non-expert scorers on four of the six elements and came close to matching reliability levels on the remaining two. LLUNA shows promise as means for automating the scoring of literate language in LSA and narrative samples for the purpose of assessment and progress-monitoring. (shrink)

This collection of essays focuses on the concepts of tolerance and intolerance as it commemorates the life of James Parkes - the man who pioneered the study of antisemitism and Jewish-non-Jewish relations. The essays analyse many different examples of antisemitism, ambivalence and philosemitism.

The goal of this paper is both modest and ambitious. The modest goal is to show that intercountry adoption should be considered by ethicists and healthcare providers. The more ambitious goal is to introduce the many ethical issues that intercountry adoption raises. Intercountry adoption is an alternative to medical, assisted reproduction option such as in vitro fertilization (IVF), intracytoplasmic sperm injection, third party egg and sperm donation and surrogacy. Health care providers working with assisted reproduction are in a unique position (...) to introduce their clients to intercountry adoption; however, providers should only do so if intercountry adoption is ethically equal or superior to the alternatives. This paper first presents a brief history of intercountry adoption. The second section compares intercountry adoption with medical alternatives. The third section examines the unique ethical challenges that are not shared by other medical alternatives. The final section concludes that it is simplistic for a healthcare provider to promote intercountry adoption unconditionally; however, in situation where intercountry adoption is practiced conscientiously it poses no greater ethical concern than several medical alternatives. This conclusion is preliminary and is intended as a start for further discussion. (shrink)

The Global Christian Forum’s international gathering in Limuru, Kenya, in 2007, affirmed the value of this initiative for promoting relationships between Christian traditions with little if any mutual encounter. With this fresh mandate, the Forum organized further regional meetings and extended its methodology into other contexts. Following a second global gathering at Manado, Indonesia, in 2011, it continues to develop its activities. Though its minimal structures and staffing bring challenges, it still aims to deliver what has been described as ‘the (...) best value-for-money ecumenism in the world,’ acting in the service of, and in collaboration with, churches and ecclesial bodies. (shrink)

This commentary explores a few of the common threads in a symposium of obesity narratives in light of the American Medical Association’s classification of obesity as a disease. While the narratives illustrate the breadth of experiences, they each highlight the absence of a clear approach for the treatment of obesity, as well as the lack of conversation and compassion in the most basic of interactions with medical professionals. This could be cause for despair, yet we learn through these shared experiences (...) that we can take control of our care and plot a course for real and lasting assistance with this condition. (shrink)

In _The Humanist Spirit of Daoism_, the eminent Chinese thinker Chen Guying presents his understanding of the significance of Daoist philosophy. He conceives of Daoism as a deeply humanist way of thinking that can give rise to contemporary socio-political critiques.

Recent arguments claim that behavioral science has focused – to its detriment – on the individual over the system when construing behavioral interventions. In this commentary, we argue that tackling economic inequality using both framings in tandem is invaluable. By studying individuals who have overcome inequality, “positive deviants,” and the system limitations they navigate, we offer potentially greater policy solutions.

Metabolic pathways underlying brain function remain largely unexplored during neurodevelopment, predominantly due to the lack of feasible techniques for use with awake infants. Broadband near-infrared spectroscopy provides the opportunity to explore the relationship between cerebral energy metabolism and blood oxygenation/haemodynamics through the measurement of changes in the oxidation state of mitochondrial respiratory chain enzyme cytochrome-c-oxidase alongside haemodynamic changes. We used a bNIRS system to measure ΔoxCCO and haemodynamics during functional activation in a group of 42 typically developing infants aged between (...) 4 and 7 months. bNIRS measurements were made over the right hemisphere over temporal, parietal and central cortical regions, in response to social and non-social visual and auditory stimuli. Both ΔoxCCO and Δ[HbO2] displayed larger activation for the social condition in comparison to the non-social condition. Integration of haemodynamic and metabolic signals revealed networks of stimulus-selective cortical regions that were not apparent from analysis of the individual bNIRS signals. These results provide the first spatially resolved measures of cerebral metabolic activity alongside haemodynamics during functional activation in infants. Measuring synchronised changes in metabolism and haemodynamics have the potential for uncovering the development of cortical specialisation in early infancy. (shrink)

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)

This paper explores relationships between environment and education after the Covid-19 pandemic through the lens of philosophy of education in a new key developed by Michael Peters and the Philosophy of Education Society of Australasia. The paper is collectively written by 15 authors who responded to the question: Who remembers Greta Thunberg? Their answers are classified into four main themes and corresponding sections. The first section, ‘As we bake the earth, let's try and bake it from scratch’, gathers wider philosophical (...) considerations about the intersection between environment, education, and the pandemic. The second section, ‘Bump in the road or a catalyst for structural change?’, looks more closely into issues pertaining to education. The third section, ‘If you choose to fail us, we will never forgive you’, focuses to Greta Thunberg’s messages and their responses. The last section, ‘Towards a new normal’, explores future scenarios and develops recommendations for critical emancipatory action. The concluding part brings these insights together, showing that resulting synergy between the answers offers much more then the sum of articles’ parts. With its ethos of collectivity, interconnectedness, and solidarity, philosophy of education in a new key is a crucial tool for development of post-pandemic education. (shrink)

On the heels of the groundbreaking Obergefell v. Hodges ruling legalizing same-sex marriage in the United States, the lesbian, gay, bisexual, and transgender movement for marriage equality has received unprecedented coverage. Few people, however, have heard of the marriage equality movement for people with disabilities. In order to understand the lack of coalition between the two movements, as well as the invisibility of the PWD marriage equality movement, I provide a conceptual analysis of both marriage movement discourses. Drawing on Cathy (...) Cohen's work on secondary marginalization in the black community, I argue that both LGBT folks and PWD actively obscure the most needy, most dependent, and most queer members of their respective communities to gain sympathy and support from a independent, heteronormative majority. However, bringing the two movements into dialogue can help us rethink intimate relationships, marriage, and who counts as a citizen worthy of rights. (shrink)

Black women do not want to become white women because they know that this is impossible. Yet, some black women straighten and curl their naturally kinky hair, or wear hair extensions, weaves and wigs that resemble Caucasian hair. Still, they recognize that hair is only one attribute of their Being and that even if they choose to wear non-African hairstyles, they can concurrently embrace other aspects of their black identity. So, is this a matter of cultural assimilation (...) or integration, or is there a deeper ontological problematic underlying these cross-racial hair styling choices? I interrogate three arguments that black women usually advance for their hairstyling choices – the survival strategy argument, the protective styling argument, and the options-choice argument. I use Mabogo Percy More’s interpretation of Jean-Paul Sartre’s concepts of “the Look,” “facticity,” and “bad faith” to analyze Black women’s hair consciousness through the lens of his “Politics of Being” concept. (shrink)

The recent expansion of online genetic-genealogical networks has been hailed as a development that could break racial taboos in the United States by providing irrefutable evidence of the myriad historical and genetic links—many originating in slavery—connecting white and black families. These predictions are countered, however, by a scholarly literature on “white ignorance,” defined as an active historical project that works to prevent privileged groups from apprehending their links to, and positionality within, systems of racial oppression. This paper mobilizes concepts (...) from the fields of agnotology and epistemic ethics to assess how far genetic-genealogical technologies can contribute to redressing racialized epistemic inequities between slave and slaveholder descendants, by inducing the latter to respond to the former’s kinship claims and give access to data that could help reconstruct their linked family histories. Drawing on ethnographic and interview data that foreground the experiences of African American genealogists, the study outlines the structural and affective dimensions that have converged to enable white ignorance regarding genealogies of slavery and discusses ethical and technical solutions proposed by genealogical practitioners to redress the racialized power dynamics that continue to condition access to, and public acceptance of, family history knowledge relating to slavery. (shrink)

Sociological accounts usually emphasise the primacy of phenotype (cor, colour) over ancestry for orienting concepts of ‘race’ in Brazil. In this paper, I present an alternative account of the cultural and political significance of ancestry in contemporary Brazil, drawing on qualitative interviews conducted with 50 Brazilians who had recently taken personalised DNA ancestry tests. The interviewees’ attitudes towards their ancestry are interpreted in relation to Brazil’s longstanding national myth of mestiçagem and the history of eugenic Whitening ideologies (ideologias do branqueamento) (...) that have sought to erase traces of Brazil’s African origins. However, they are also interpreted also against the backdrop of contemporary Black Movement activism that aims to actively recovering Afro-Brazilian histories and memories from these processes of erasure. (shrink)

In this article I describe my experience teaching a moral problems course to first-year students within a Learning Community model. I begin with the learning goals and the mechanics of both my Learning Community and my moral problems course. I then focus on the experiential learning requirement of my Learning Community which is based on a field trip model instead of a service learning model. I describe how two field trips in particular—one to an Arab American community in Brooklyn, New (...) York, and the other to a Black American community in West Harlem, New York—primed my students to more effectively engage in philosophical discussions about terrorism, war, and affirmative action. I conclude that experiential learning on a field trip model helped my students to have more sophisticated conversations about complex and emotionally charged moral issues. (shrink)

In this article I describe my experience teaching a moral problems course to first-year students within a Learning Community model. I begin with the learning goals and the mechanics of both my Learning Community and my moral problems course. I then focus on the experiential learning requirement of my Learning Community which is based on a field trip model instead of a service learning model. I describe how two field trips in particular—one to an Arab American community in Brooklyn, New (...) York, and the other to a Black American community in West Harlem, New York—primed my students to more effectively engage in philosophical discussions about terrorism, war, and affirmative action. I conclude that experiential learning on a field trip model helped my students to have more sophisticated conversations about complex and emotionally charged moral issues. (shrink)

In this reflection, I respond to Anthony Reddie's reflections and assertions about the sacramentality of black flesh in a world shaped by white supremacy. I locate myself as Korean American and refer to my experience of ministering to university students during the rise of Black Lives Matter in the US. Instead of offering cognate claims for the sacramentality of Asian flesh, I ask what theological repentance should look like in light of the historical profaning of the black (...) body. Using the work of two black American artists, jazz musician Robert Glasper and painter Titus Kaphar, I offer beginning reflections on how our liturgies and practices need to change as part of theological repentance—including lament. (shrink)

South African philosopher Mabogo Percy More has devoted more than four decades of his work to the problem of “being-black-in-an-antiblack-world.” This article interrogates the extent to which More homogenizes the contingencies of black2 existence and black embodiment, as I feel black existentialists do; or subsumes the phenomenology of the lived experience of blackness under a “black universalist” account that does not give an adequate account of the gendered embodied experiences with antiblack racism. By “contingency” I mean (...) More’s concept of the contingency of existence, where he claims that human existence is without necessity, nor is it justified; and so people resort to attempting to justify their existence and to find meaning by trying to assume the status of God or superiority in relation to others. More argues that contingency is the source of antiblack racism, as white people attempt to justify their existence by dehumanizing black people. I claim that contingency does not only play out in the interracial domain, but is also one of the sources of intraracial sexism within the black community. My interrogation aims to extend the reach of More’s work by giving an existential-phenomenological account of “being-black-and-female-in-an-antiblack-antifemale-world.” To this end, I focus on two contingencies—the contingencies of biological sex and the contingency of physical strength—that More discusses in his sole article on intraracial sexism, “Black Attitudes: A Call for Personhood” (1981). I argue that within the black intraracial domain, these two contingencies are ascribed meaning that creates a binary, which elevates black men to superior status, while reducing black women to the inferior. (shrink)

From Black Power to Black Lives Matter, political resisters protesting systemic racism have used riots and other manifestations of outrage as a way to grasp at flourishing. Yet such a tactic seems antithetical to the core concept of flourishing as recognized within virtue ethics. Building on the work of womanist and feminist ethicists and moral philosophers who have defended anger as a morally apt, even virtuous response to injustice, we reconsider the relationship between a community’s flourishing and public (...) manifestations of anger and rage. We argue for expanding the moral response to rioting as a tactic of political resistance, and we suggest that more culturally particular understandings of both virtue and flourishing can open space to better see the role anger may play in a community’s flourishing. (shrink)

Emotional labour has been widely recognized in a variety of industries, but not yet in publishing. By examining 126 survey responses from current or former publishing employees, this study identifies the primary forms of emotional labour present in the publishing industry, and how these vary between employees. Also examined is the extent to which industry leaders recognize the emotional labour performed by employees, and the impact that this emotional labour has on the latter. The survey responses demonstrate a high prevalence (...) of emotional labour in the publishing industry and that this work is largely unrecognized and sometimes entirely dismissed. Emotional labour also has a generally negative impact on employees, particularly working-class and black, Asian, and minority ethnic employees, which contributes to low diversity in the industry. I conclude with recommendations for further research and for industry change to reduce emotional labour, improve employee welfare, and facilitate increased retention of working-class and BAME employees. (shrink)

Using data from 80 in-depth qualitative interviews with women randomly sampled from New York City, I ask: how do women develop expectations about their future workforce participation? Using an intersectional approach, I find that women’s expectations about workforce participation stem from gendered, classed, and raced ideas of who works full-time. Socioeconomic status, race, gender, and sexuality influenced early expectations about work and the process through which these expectations developed. Women from white and Latino working-class families were evenly divided in their (...) expectations about their future workforce participation, while the vast majority of white, Asian, African American, and Latina middle-class women expected to work continually as adults. Unlike their working-class white and Hispanic peers, all of the working-class Black respondents developed expectations that they would work continuously as adults. The intersections of race, class, and gender play a central role in shaping women’s expectations about their participation in paid work. (shrink)

"Lenaia vases" is the traditional title given to a group of some seventy fifth-century Attic vases, black- and red-figure. These vases have in common that they show a cult-image of Dionysos, consisting of a mask or masks on a column, in combination with the conventional Attic imagery of the revelling ecstatic female worshippers usually called "maenads." The vases are important and their meaning much debated because they seem to hold out the promise of providing otherwise unavailable information about historical (...) bacchic religion. There is no consensus on the character of the historical information of these scenes. In an older view the imagery records the appearance of enacted ritual; in a newer view, the imagery "discusses," in a fashion analogous to language, concepts about Dionysiac religion. This paper proposes a reinterpretation of a coherent subset of the "Lenaia vases," based on a linguistic reading of the imagery. This subset consists of twenty-eight red-figure stamnoi, a group that has traditionally been the focus of studies of the "Lenaia vases." I analyze the vases as describing, in conventional visual terms of reference, a rite of theoxenia celebrated by ecstatic female worshippers. The imagery says that these worshippers perform a thysia, offer Dionysos a banquet of meat and wine, and celebrate a symposion and komos. It also comments on the practice of such rituals by women, saying that they derive honor from these actions. These rituals find parallels in historical evidence for Dionysiac theoxenia and banquets; the scenes thus may provide additional evidence that Dionysiac celebrations took this form. The scenes, however, are not about the historical enactment of such rituals, and still less a visual record of such enactments. Rather, their message, conveyed by the interweaving of mythical and social references, is that for the worshipper of Dionysos the worlds of myth and of the polis are one. (shrink)