In this paper, we propose an understanding of philosophy of education as cultural and intercultural work and philosophers of education as cultural and intercultural workers. In our view, the discipline of philosophy of education in North America is currently suffering from measures of insularity and singularity. It is vital that we justly and respectfully engage with and expand our knowledge and understanding of sets of conceptual and life-practice resources, and honor and learn from diverse histories, cultures, and traditions. Such honoring provides responsive conditions for our coming together in and across differences in order that we may productively and creatively address and overturn grammars of violence, destruction, and dis-ease in these complexly troubled times. Committing ourselves to deconstructing historical and contemporary beliefs, values, and practices that are compromising human and planetary flourishing, we undertake responsibilities to go cross-cultural and intercultural.
We are interested in the transformative potentials of intersubjectivity as it is enacted through second-person contemplative approaches. Our work here focuses on contemplative practice as a pedagogy that reveals and enacts intersubjectivity within postsecondary education. How might contemplative higher education practice as a pedagogy enable students to access these underlying intersubjective dimensions, thus creating conditions for a shift in the forms of transformative learning that affect the nature of the learner’s consciousness as well as their overall journey of transformation through the course of their studies? We review the theoretical and research literature on postsecondary contemplative education, particularly in its intersubjective dimensions, and then offer data from a qualitative study involving students enrolled in a graduate program in contemplative inquiry that offers evidence of the transformative potentials of these intersubjective, contemplative approaches to learning and inquiry.
The primary goal of this article is to find an interplay of concepts that will help us to write about the broad transformative potential of Gloria Anzaldúa's experiences of what she calls nepantla in her posthumously published Light in the Dark/Luz en lo Oscuro: Rewriting Identity, Spirituality, Reality (2015). We want to integrate these concepts into our reading of her account of nepantla and to allow her language to further animate the force and meaning of the concepts' interactive connections. The concepts are assemblage, occasion, lineages, sensibility, and temporality. The article concludes with her own culminating understanding of nepantla. The leading topics are Anzaldúa's world, the Coyolxauhqui process, rebirth, and cuerpoespíritu.
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