Teaching in the Midst of Belatedness: The Paradox of Natality in Hannah Arendt's Educational Thought

Levinson, Natasha

doi:10.1111/j.1741-5446.1997.00435.x

Cited by 37 publications

(21 citation statements)

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“…Effects of the comprehensive multidimensionality of oppression are deeply ingrained in the psyche of those subjected to them and in those practicing the subjugation. Natasha Levinson (1997) rephrases Homi Bhabha's point that they are "written on the racialized body, etched deep in the psyche, and articulated in the politics of everyday life" (p. 441). Therefore, talking about race and ethnicity, the topic that encompasses widely, deeply, and pervasively all arenas of life, is understandably a matter of "survival," so writes Carroll Watkins Ali (1999), and a matter of "saving souls," as Lee Butler, Jr. (2006) has written.…”

Section: The Primacy Of Ethical and Political Discourse In Pastoral Tmentioning

confidence: 97%

“…-A Woman of Color Student (quoted in Levinson, 1997Levinson, , 2001 Butler (2006), Giroux (2005), and Kincheloe and Steinberg (1997) observe that we live in a dangerous time of ever-changing and mutating forms of racism. Thus, Butler concludes that racism is "a regenerative system" of an endless dynamics.…”

Section: Pedagogical Frustration About Seemingly Perpetual Racism: Thmentioning

confidence: 97%

“…I will do so by reviewing the concepts of natality and belatedness as proposed by the political philosopher Hannah Arendt (1978), relying upon Natasha Levinson's (1997Levinson's ( ,2001 …”

mentioning

confidence: 99%

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Engaging Difference in Pastoral Theology: Race and Ethnicity

Lee

2009

Journal of Pastoral Theology

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Section: The Primacy Of Ethical and Political Discourse In Pastoral Tmentioning

confidence: 97%

Section: Pedagogical Frustration About Seemingly Perpetual Racism: Thmentioning

confidence: 97%

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Engaging Difference in Pastoral Theology: Race and Ethnicity

Lee

2009

Journal of Pastoral Theology

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“…38-50). This refers to the development of those practices and institutions in modern society-including schooling in its industrialized, mass forms (Levinson 1997(Levinson , 2002-that discipline human relations in terms of behavior and regulation, rather than mutual understanding (Villa 1997;Curtis 1999, 75-85).…”

Section: Hannah Arendt-philosopher Of Worldlinessmentioning

confidence: 99%

“On Behalf of a Shared World”: Arendtian Politics in a Culture of Youth Media Participation

Poyntz¹

2009

Review of Education, Pedagogy, and Cultural Studies

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More than thirty years since Hannah Arendt's death in 1975 at the age of sixty-nine, her novel theory of the public realm continues to attract attention and debate. In this article, I contribute to this discussion by drawing on Arendt's theory of public life to investigate the space of youth media production in relation to questions of democratic habituation. Arendt is not typically thought of in relation to youth or media, but her concern for the nature of public acts, and for the way such acts expand our lives by producing worldliness, offers a powerful framework for thinking about teenagers' media production work.In what follows, I introduce Arendt's thinking on the public realm and then use her framework to examine the complex experiences of youth video production mentors involved in a summer digital media program located in Vancouver, Canada. I situate my review of the youths' experiences in Summer Stories 1 in relation to the development of what Henry Jenkins (2006a, 2006b) calls a culture of participation in contemporary Western societies. I note that while such a culture would appear to offer youth more opportunities than ever to produce their own cultural expressions, this does not mean such expressions are free of disciplinary practices that regulate and limit youth conduct. In fact, in a culture of participation we are seeing the development of new regimes of visibility that shape youth experience and agency to fit with the demands of The Review of Education, Pedagogy, and Cultural Studies, 31:365-

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“…For a long time in education, only Maxine Greene consistently referred to Arendt's work (Greene, 1978), but more recently a few educationalists have joined the Arendt revival (e.g. Levinson, 1997;Schutz, 1999;Gordon, 2001;Coulter & Wiens, 2002).…”

Section: Arendt and Human Actionmentioning

confidence: 99%

What counts as action in educational action research?

Coulter

2002

Educational Action Research

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Teaching in the Midst of Belatedness: The Paradox of Natality in Hannah Arendt's Educational Thought

Cited by 37 publications

References 0 publications

Engaging Difference in Pastoral Theology: Race and Ethnicity

Engaging Difference in Pastoral Theology: Race and Ethnicity

“On Behalf of a Shared World”: Arendtian Politics in a Culture of Youth Media Participation

What counts as action in educational action research?

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