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Claudia Ruitenberg 《Interchange》2009,40(3):295-308
In this essay I propose that education be conceived as séance: a place where ghosts are summoned in order that we may come
to (speaking) terms with them. Against the backdrop of my own summoning of the ghosts haunting my childhood visits to a nearby
castle, I draw on the work of Jacques Derrida to provide a theoretical rationale for the importance of spirits and ghosts.
The concepts of inheritance and hospitality place a central role in understanding how to come to terms with ghosts. I conclude
with a reflection on the summoning of ghosts in education, and the role of the curriculum as medium in this séance. 相似文献
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The purpose of this paper is to examine the relationship between news media and political education within consumer society. We argue that political education today needs to be understood as part of consumerism and media culture, in which individuals selectively expose themselves to and scrutinize various media representations not only of political issues, but also of political subjectivity and action. Individuals learn about how they might become political and act politically through their engagements with the news, in the context of the characteristics of liquid modernity, namely consumer culture, individualization, and choice. When examined through a lens of public pedagogy, political education becomes intertwined with consumer culture and the role of media in the education and socialization of political subjectivity. In this paper, we look at one example of the relationship between news and the education of political subjectivity by drawing from a larger research study, which examined the role of mainstream and alternative media in citizens’ political mobilization on climate change. We argue that news consumption is part of a public political pedagogy through which individuals negotiate becoming liquid subjects, that is, citizens who take a critical, monitorial, and individualistic consumer approach to becoming political and taking part in social change. 相似文献
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Claudia Ruitenberg 《Journal of Philosophy of Education》2014,48(1):149-164
Based on archival research, this article analyses the pedagogical gestures in Derrida's (largely unpublished) lectures on hospitality (1995/96), with particular attention to the enactment of hospitality in these gestures. The motivation for this analysis is twofold. First, since the large‐group university lecture has been widely critiqued as a pedagogical model, the article seeks to retrieve what may be of worth in the form of the lecture. Second, it is relevant to analyse the pedagogy of lectures that address the topic of hospitality, as there would be a performative contradiction in teaching inhospitably about hospitality. 相似文献
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Claudia Ruitenberg 《Journal of Philosophy of Education》2004,38(3):341-350
In response to Helmut Heid's critique of domesticated philosophical critique, I focus on the metaphor of domestication, which is central to his article. Drawing on the work of Jacques Derrida, I offer a deconstructive critique of the opposition between domesticated and undomesticated critique, arguing that a clear conceptual demarcation between the two is impossible, and that ‘domesticated’ and ‘undomesticated’ critique always carry each other's traces. I explore connections between the undomesticated and das Unheimliche (Freud's ‘Uncanny’), as well as differences between Helmut Heid's and Paulo Freire's interpretation and use of the concepts of ‘domestication’ and ‘liberation’. Lastly, I examine how educators might go about a pedagogy of critique. I argue that critique can and should be understood and taught as a tradition, but one that is heterogeneous rather than monolithic. A careful reception of this translated and metonymic tradition of critique will enable students to see the spaces in which new critique—and critique of critique— is possible. 相似文献
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Claudia W. Ruitenberg 《Educational theory》2014,64(2):179-194
In this review essay, Claudia Ruitenberg discusses Trevor Norris's Consuming Schools, René Arcilla's Mediumism, and Martha Nussbaum's Not for Profit. While the primary focus of each book is different — with Norris concentrating on the pressures of consumerism and commercialism on K–12 schooling, Arcilla analyzing modernist art and existentialist education, and Nussbaum emphasizing the role of the humanities in educating for democratic citizenship — each of the books in some way addresses the question of how people can be educated to resist consumerism and how education itself can resist being absorbed by consumerism. Here, Ruitenberg considers this common theme as well as the more specific question of what special role — if any — the arts might play in anticonsumerist education. 相似文献
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Claudia W. Ruitenberg 《Educational Studies A Journal of the American Educational Studies Association》2013,49(1):17-28
In this article, I add a discursive analysis to the discussion about Muslim girls and women's dress in non-Muslim educational contexts. I argue that a law or policy that prohibits the wearing of khimar, burqa, chador, niqab, hijab, or jilbab in the context of public schools is a form of censorship in educational contexts. This sartorial censorship is miseducative in the sense that it impedes the achievement of important educational goals, especially in public education. I consider the public nature of public education and discuss three sets of miseducative effects: First, the examination of discursive processes, including the production of social norms, is limited. Second, the critical uptake of the banned discourse by female Muslim students themselves is foreclosed, and their agency hindered. Third, a metadiscourse arises that translates individual sartorial discursive acts into generalized terms (such as “veils” and “headscarves”) without noticing what is lost in translation. 相似文献
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This essay argues that there are educational situations in which interlocutionary misbehaviour in the form of withholding 'good will' can have educational value. It describes an exchange between a teacher and a student in which the teacher withheld good will, and analyzes this exchange through conceptual frameworks of performative contradiction and differend, provided by Derrida and Lyotard, respectively. It further analyzes how context, power, and ethical considerations affect the evaluation of instances of interlocutionary misbehaviour. The essay ends with the ironic observation that even in cases in which refusing to extend good will to one's interlocutor is educationally pertinent, good will is not absent from the exchange altogether. 相似文献
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