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Using Fahrenheit 451 as a model for reading in the age of spectacle, this paper offers a critique of reading curriculum driven by Common Core State Standards for English Language Arts and Literacy in History/Social Studies, Science, and Technical Subjects (CCSS-ELA), which divorces reading from dialogue and lived experience. Drawing on Debord’s (1967/1983) notion of spectacle, the author considers how our current cultural moment may be shaping and shaped by an alienated and alienating curriculum of reading. By embracing the political implications of reading curriculum, we can reclaim reading as a dialogic activity grounded in the world.
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This article works to unsettle the use of transcription in qualitative inquiry by troubling the truth claims of transcribed text. Building on the hermeneutic phenomenology of Van Manen, it explores the way the researcher might “write through” transcribed text to return to the two-dimensional text space a more honest reading of lived experience. It also draws on Deleuze and Guattari’s rhizomatic thinking to explore the “gruesome multiplicities” present in reality—and the ways we might honor that multiplicity in research texts. Excerpts from an inquiry into the phenomenon of “reading as not a reader” are used to illustrate.
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Reading as Democracy in Crisis: Interpretation, Theory, History explores the dialectic between historical conditions and the reading strategies that arise from them. It explores the relationship...
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This paper explores the phenomenon of pre-service teachers becoming accomplices for racial justice. Using hermeneutic phenomenology, we examine the experiences of three white, female pre-service teachers navigating this terrain. A framework we are naming autoethnography as praxis emerged from this inquiry. Our research interrogates the notion of white allies and the intersection of critical dialogue and action in pre-service teacher education. Building off of perspectives in critical race and critical whiteness studies, this work is grounded in the reality of the material permanence of white supremacy that white teachers must acknowledge and develop tools to dismantle. Autoethnography as praxis moves students from simply analyzing and reporting their experiences (including their emerging understanding of white privilege) through autoethnography to examining how their experiences have shaped and will continue to shape their identities and practices as teachers. By reframing autoethnography as a dialogue between researcher and her texts, we hope to push beyond reflection to action. By engaging participants in reflection on their actions, autoethnography as praxis also addresses the flaw of white teachers acting as benevolent allies who set their own agenda and position people of color as “needing their assistance.” © 2020, University of North Carolina at Greensboro. All rights reserved.
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