Progress, then, is a kind of collective thinking, which lacks a brain of its own, but which is made possible, thanks to imitation, by the solidarity of the brains of numerous scholars and inventors who interchange their successive discoveries.Gabriel Tarde (1969, 179) Recently there has been a resurgence in the study of how ideas shape policies (see Bockman and Eyal [2002] and Fourcade-Gourinchas and Babb [2002] for two different views.) Two perspectives which dominate this literature are what Habermas has called the empirical-analytical tradition and historical-hermeneutic tradition (1968). These two epistemological positions represent contrasting views. They depict very different pictures of how ideas sway popular values and the policy choices confronted by policymakers. Each also raises important questions about how the processes of knowledge formation and promotion unfold and what actors play a dominant role in furthering these developments.This paper focuses on the formation and institutionalization of mainstream sustainable development knowledge. It puts forward a model of how development ideas are formulated and, later, become ingrained. The process of knowledge formation proposed here begins with a historical and constructive interpretation of the diffusion and institutionalization of development ideas (Latour and Woolgar 1986;Knorr-Cetina 1981). A key assertion derived from this model is that knowledge evolves in dynamic and interrelated phases, propelled by ties among an elite core of intellectuals who form a network. As ideas move from conceptualization to institutionalization, the composition of these networks changes. Intellectual experts progressively relinquish their claims or are pushed aside by members of a more powerful clique of public intellectuals (Jacoby 2000). Making the transition from the academy to the public sphere is an important precondition for ideas to take hold and be established as part of policy paradigms. Thus, one of the implications of this study is that, while many ideas are generated among academ-
Grounded on educational achievement data between 2005 and 2020 from the Digest of Educational Statistics, this paper makes the point that despite considerable academic achievements, Latinas continue to underperform when compared to women of other races and ethnicities while concurrently outscoring Latinos. When differential attainment rates are disaggregated among co-ethnics Latinas, there is enough evidence to suggest that national development and quality of life, particularly the rate of women’s participation in secondary schooling, condition the association between ethnicity, gender, and educational achievement. Besides contributing to the literature and methodology of transition rates, the research supports the advocacy for more inclusive and equitable educational attainment announced in Sustainable Development Goal 4 and it suggests that more attention should be paid to how transnationalism affects education.
Our paper examines the class inequalities among racial and ethnic groups to account for the different levels of educational attainment in suburban school districts. To examine this question, we chose what many consider one of the most successful school districts in the nation and followed a within case comparison of class along racial and ethnic lines. Our findings illustrate how by inserting class considerations one can predict different levels of human capital within groups. This finding calls attention to the need to incorporate class analysis to account for educational opportunities within similar demographic groups. [Article copies available for a fee from The Transformative Studies Institute.
us compromise on masks-I can wear a mask if I want to, and you can decline-because . . . first amendment . . . hoax. . . just like the flu. . . rights something or other. . . means that everyone should have the right to risk killing me, the right to not to look weak/liberal, the right to not have their lipstick smeared. That is how compromise works in a world where human lives are unequally valued.Today, "compromise" is a word that grates on my soul because what people who use it tend to mean is "stop asking for what you need, and start asking for what I'm willing to give you." Asking me to compromise in this wrong-assed way makes me feel like I am trying to breathe through the ground glass opacities found on xrays of people fighting COVID-19 for their lives.Do not ask me to compromise if doing so requires my complicity with my own suffering and demands my acquiescence to another's need to not to be inconvenienced. About every fortnight I think about the words author Robert Jones, Jr. wrote in 2015 (on Twitter as @SonOfBaldwin): "We can disagree and still love each other unless your disagreement is rooted in my oppression and denial of my humanity and right to exist." And let us be clear: disagreeing and still loving each other is definitely not compromise.
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