This book explores the generative power of vulnerabilities facing individuals who inhabit educational spaces. We argue that vulnerability can be an asset in developing understandings of others, and in interrogating the self. Explorations of vulnerability offer a path to building empathy and creating engaged generosity within a community of dissensus. This kind of self-examination is essential in a selfie society in which democratic participation often devolves into neoliberal silos of discourse and marginalization of others who look, think, and believe differently. By vulnerability we mean the experiences that have the potential to compromise our livelihood, beliefs, values, emotional and mental states, sense of self-worth, and positioning within the Habermasian system/lifeworld as teachers and learners. We can refer to this as microvulnerability—that is, those things humans encounter in daily life that make us aware of the illusion of control. The selfie becomes an analogy for the posturing of a particular self that reinforces how one hopes to be understood by others. What are the vulnerabilities teachers and learners face? And how can we joker, as Norris calls it, the various vulnerabilities that we inherently bring into teaching and learning spaces? In light of the divisive discourses around the politics of Ferguson, Charlie Hebdo, ISIS, Ebola, Surveillance, and Immigration; vulnerability offers an entry way into exhuming the humanity necessary for a participatory democracy that is often hijacked by a selfie mentality.
Elizabeth and Henry Drinker of Philadelphia were no friends of the American Revolution. Yet neither were they its enemies. The Drinkers were a merchant family who, being Quakers and pacifists, shunned commitments to both the Revolutionaries and the British. They strove to endure the war uninvolved and unscathed. They failed. In 1777, the war came to Philadelphia when the city was taken and occupied by the British army. Aaron Sullivan explores the British occupation of Philadelphia, chronicling the experiences of a group of people who were pursued, pressured, and at times persecuted, not because they chose the wrong side of the Revolution but because they tried not to choose a side at all. For these people, the war was neither a glorious cause to be won nor an unnatural rebellion to be suppressed, but a dangerous and costly calamity to be navigated with care. Both the Patriots and the British referred to this group as "the disaffected," perceiving correctly that their defining feature was less loyalty to than a lack of support for either side in the dispute, and denounced them as opportunistic, apathetic, or even treasonous. Sullivan shows how Revolutionary authorities embraced desperate measures in their quest to secure their own legitimacy, suppressing speech, controlling commerce, and mandating military service. In 1778, without the Patriots firing a shot, the king's army abandoned Philadelphia and the perceived threat from neutrals began to decline—as did the coercive and intolerant practices of the Revolutionary regime. By highlighting the perspectives of those wearied by and withdrawn from the conflict, The Disaffected reveals the consequences of a Revolutionary ideology that assumed the nation's people to be a united and homogenous front.
From the Revolutionary War to today's conflicts in the Middle East, the men and women of Licking County, Ohio, have always answered the call to duty. This book honors those who served"--Back cover
This book explores the generative power of vulnerabilities facing individuals who inhabit educational spaces. We argue that vulnerability can be an asset in developing understandings of others, and in interrogating the self. Explorations of vulnerability offer a path to building empathy and creating engaged generosity within a community of dissensus. This kind of self-examination is essential in a selfie society in which democratic participation often devolves into neoliberal silos of discourse and marginalization of others who look, think, and believe differently. By vulnerability we mean the experiences that have the potential to compromise our livelihood, beliefs, values, emotional and mental states, sense of self-worth, and positioning within the Habermasian system/lifeworld as teachers and learners. We can refer to this as microvulnerability—that is, those things humans encounter in daily life that make us aware of the illusion of control. The selfie becomes an analogy for the posturing of a particular self that reinforces how one hopes to be understood by others. What are the vulnerabilities teachers and learners face? And how can we joker, as Norris calls it, the various vulnerabilities that we inherently bring into teaching and learning spaces? In light of the divisive discourses around the politics of Ferguson, Charlie Hebdo, ISIS, Ebola, Surveillance, and Immigration; vulnerability offers an entry way into exhuming the humanity necessary for a participatory democracy that is often hijacked by a selfie mentality.
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