School as Ceremony and Ritual: How Photography Illuminates Performances of Ideological Transfer

Abstract

Images of the places and activities called "school" as a formal institution are rich data for the inquiring gaze. This article focuses specifically on historical photos of school rituals and ceremonies through which young people perform particular narratives of schooling through repetitive embodied practice and in turn construct values and beliefs about themselves and wider society. In particular, we look at rituals of the habitual, coming of age ceremonies, patriotic rituals and ceremonies, and degradation rituals and ceremonies. In analysis of these photographs, we ask, what meanings are (re)performed in such rituals and ceremonies? Why are these performances important to consider in the context of young people's identity negotiation and school reform? And, after such an analysis, how might any of the performances contain spaces for (student and teacher) agency, including resistance and transformation?

A different lens: Changing perspectives using Photo-Elicitation Interviews

“…The key component of PEI is that photographs are used during an interview. There are many studies that do not use photographs to elicit dialogue, but instead rely on images as visual data that speak for themselves (Chappell, Chappell, & Margolis, 2011;Margolis, 1999;Margolis, 1999Margolis, , 2004. For instance, Margolis (1999; uses photos culled from historical archives to study how schools shape student identity.…”

Visual ethnography and refugee women: nuanced understandings of lived experiences

“…Images are central to data analysis in visual ethnography, making photography a process that invites participants to reflect on their experiences (Ball, 1998; McIntyre, 2003). Yet, Chappell et al highlight the limitations of photography in research: an image is in fact “an incomplete picture” (2011, p. 71) because it does not indicate what happens before and after the photograph is taken. Pictures only represent some aspects of the plethora of behaviours, communication forms and social interactions that actually take place.…”

“…Third, this methodology is often cathartic and empowering for participants (Riley and Manias, 2004), as it allows participants to document their experiences from their perspectives (McIntyre, 2003) and can thus promote a sense of agency. Fourth, cultural narratives traditionally ignored by mainstream discourses can be revealed, as performed behaviours and stereotypical roles are displayed through visual means (Chappell et al , 2011). Fifth, in visual ethnography, gender is central to the research content and process, as the fluid nature of visual methods ensures the multiplicity of participants’ identities is acknowledged (Pink, 2001; Skeggs, 2001).…”

The effects of empathy on support for Christmas music performance in public schools

“…Many fear that participation in the activities of the majority will cause the loss of the unique attributes that define their own cultures and religions (Portes and Zhou, 1993). This is not unreasonable, as history has often shown the American majority assimilating minorities through public education (Chappell et al, 2011). Assimilative classroom practices can carry messages that minorities are inferior to the majority (Williams and Land, 2006), delegitimize minority cultures and religions (Apple, 1992), alienate minorities from learning experiences (Sabry and Bruna, 2007) and indoctrinate students into ways of being that are not their own.…”