the sufferer and the witness download 320

#The sufferer and the witness download 320 professional

Indeed, resilience means bouncing back and putting your best foot forward in the gravest of circumstances, showing strength when things are against you: to be happy despite the odds. Being happy, thus, means to be able to strive despite the odds and yet be optimistic: to be happy in a neoliberal setup is to be resilient. As people with often strong ethico-political commitments, and responsibilities as members of evanescent interpretative communities, their acts of narration drew from and at times against the dominant discourses situated within particular socio-economic and ideological higher education contexts.Įva Illouz, whilst discussing her text Manufacturing Happy Citizens in an interview, points out that happiness in a neoliberal economy has become a way to measure our self-worth especially as it is individualised.

Careful not to provide a monovocal nor hierarchical interpretation of these discourses at that early stage in the pandemic, our analysis rather juxtaposes complex and at times conflicting local accounts and negotiations of three schisms around which their narratives skirted: (i) the substantial fault lines under and in societies, institutions and practitioner communities (ii) the complexities which intersect with digital divides and (iii) the in/visibility of differentially impacted individuals and groups during that period.

#The sufferer and the witness download 320 professional

Offering deliberations on the possibilities and problematics for equity in higher education were insiders’ perspectives of those who operate in the thresholds between academic and professional communities within South African and UK higher education-learning technologists, academic developers and Higher Education Studies scholars-in the period from March to June 2020. Concerned with what conditions subjectification and action within micro- and meso-curricula, this paper explores the cultural and structural discursive positions in which such agents are entangled, and the discourse conflicts they negotiated about what to adopt, shape, defer or resist. In the early stages of the ‘pivot online’, various conceptions of inequalities and their relations to educational equity peppered the discourses of higher education practitioners and the promotional discourses of their institutions. This is not a proposition for a new form of critical pedagogy, but rather a call to recognize in existing critical pedagogies the need to explicitly interrogate pity and cultivate critical compassion. For this purpose, the author proposes what he calls critical pedagogies of compassion, that is, critical pedagogies that interrogate the trappings of narratives of pity and seek to make a concrete difference in sufferers’ lives. The article explores the conditions within which compassion in the classroom can be translated into protest at injustice or transmuted into action that radicalizes solidarity. After reviewing the emotional aspects that establish feelings of pity and a sentimental relationship between the student as spectator and the ‘other’ who suffers, the article suggests that a politics of compassion is both necessary and valuable, albeit situated in practices that attend to the needs of vulnerable people and address structural inequalities. This article joins discussions concerning education as a means of cultivating compassion and pays explicit attention to the emotional complexities of teaching for/with compassion to help students become active and critical compassionate citizens.