From Mysteries to Histories: Cultural Pedagogy in Frances E. W. Harper's Iola Leroy

Ernest, John

doi:10.2307/2927749

Cited by 11 publications

(3 citation statements)

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“…5. These references canvas the work of scholars working at the intersection of Cultural Studies and Education, such as Duncan Andrade (see Andrade & Morrell, 2005), John Ernest (1992), Ofra Korat (2001), Alison Jones (2001) and Inna Semetsky (2007).…”

Section: Notesmentioning

confidence: 97%

Global flows as gendered cultural pedagogies: learning gangsta in the ‘Durty South’

Savage

Hickey-Moody

2010

Critical Studies in Education

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This article theorizes empirical data from an ethnographic project conducted in and around the economically disadvantaged suburb of Noble Park in southeast suburban Melbourne (Victoria, Australia). Exploring the politics around gendered identities of young people involved in the research, particularly Australian-Sudanese men, the authors theorize global flows of 'gangsta culture' as gendered cultural pedagogies that are (re)produced by young men who live in the area. In highlighting the pedagogical role of gangsta culture, the authors read Appadurai's theories of globalization and the imagination in relation to theories of hegemonic masculinity, to argue global flows of gangsta culture are gendered and carry with them specific kinds of idealized masculinities in relation to which young people in the study produce themselves. The authors also argue that gangsta culture clearly is not an American phenomenon, despite commonly being associated as such. Rather, its reach is globalizing, appearing everywhere global media texts form part of local communities. Gangsta pedagogies are thus in motion and disjunctive, operating transnationally and having differentiated effects in the lives of young participants involved in the research. In line with this, gangsta masculinities are ubiquitous and constitute sites of constant contest and reconstruction, with the young men involved in this research constructing their masculinities dialogically, in relation to the perceptions of peers, family members, teachers, members of the community and in relation to the contours of local space. Whether young people choose to actively engage with gangsta culture, or are unwillingly engaged with it by virtue of the spaces they traverse, its pedagogical forces effect both problematic and productive performances of racialized, gendered and spatialized identities.

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Section: Notesmentioning

confidence: 97%

Global flows as gendered cultural pedagogies: learning gangsta in the ‘Durty South’

Savage

Hickey-Moody

2010

Critical Studies in Education

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“…Ethno-pedagogy is an education based on community culture that should be preserved in order to progress and develop so it can achieve a superior life and living side by side with other countries in the world. Ethno-pedagogy is not only promoting superior fields in the communities based on their culture but also it should develop, repair, and change the code of conduct or mindset of the communities so they can explore various kinds of knowledge and develop a life with other communities while preserving their culture (Ernest, 1992).…”

Section: Ethno-pedagogic Conceptmentioning

confidence: 99%

Kalosara Revitalization as an Ethno-Pedagogical Media in the Development of Character of Junior High School Students

Suardika¹,

Mursidin²,

Suleiman³

et al. 2017

IES

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The aims of the research are (1) to identify types of character through kalosara revitalization as an ethno-pedagogical media in social sciences (IPS) learning at junior high school (SMP), (2) to develop strategy of kalosara revitalization as an ethno-pedagogical media in the development of characters of students, and (3) to develop a model of student character education through kalosara revitalization in IPS learning in SMP as an ethno-pedagogical media. The research is conducted through naturalistic approach. The research subjects are social science teachers at the junior high school, junior high school principals, and local public figures. Data collection is conducted at SMP Negeri 1 Wawotobi representing a heterogenous student group. Data was collected qualitatively using domain and taxonomy analysis models. Research result indicates that: (a) there are 74 values identified and distributed in 18 types of character that can be developed through kalosara revitalization as an ethno-pedagogical media in social sciences learning in junior high school, (b) kalosara revitalization strategy, as an ethno-pedagogical media in the development of characters, is conducted in form of integration in each theme and sub-theme in the syllabus of social sciences subject, (c) The character education development model through kalosara values as an ethno-pedagogical media indicates that there are three strengths of the model, i.e.: it elevates the local culture into national culture, it is a scientific model, and it is easy to understand and implement by teachers and students.

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“…Harper viewed (a) religiousness as knowing and understanding the basic principles of a creed and (b) spirituality as applying those principles to daily living. As John Ernest (1992) has remarked, Harper recognized the huge disparity between corrupted institutional Christianity and the actual, experiential Christianity of Christ.…”

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confidence: 99%

Frances Harper’s Religion of Responsibility in Sowing and Reaping

Sehulster

2008

Journal of Black Studies

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What emerged as a goal for Frances Ellen Watkins Harper was no less than making a paradise on Earth-beginning with the United States. She embraced a socioreligious mission fueled by two concerns: First, material success should not stand as the major focus of one's life; second, reform had to begin with the individual but expand to the community. Especially in Sowing and Reaping (1876), she emphasized these ideas and the necessity of excluding oppression and selfishness by acting as Christ's followersnamely, by sacrificing the self for others. Harper paralleled three issues in their power to kill the soul: slavery as sin, intemperance (of any kind) as sin, and gold-seeking materialism as sin. She offered the same solution for the elimination of all three: a life spent doing good deeds.

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From Mysteries to Histories: Cultural Pedagogy in Frances E. W. Harper's Iola Leroy

Cited by 11 publications

References 0 publications

Global flows as gendered cultural pedagogies: learning gangsta in the ‘Durty South’

Global flows as gendered cultural pedagogies: learning gangsta in the ‘Durty South’

Kalosara Revitalization as an Ethno-Pedagogical Media in the Development of Character of Junior High School Students

Frances Harper’s Religion of Responsibility in Sowing and Reaping

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