White Privilege,Oppression, and Racial Identity Development: Implications for Supervision

Although the U.S. population is becoming increasingly diverse, the race of individuals entering the counseling profession remains predominantly White (S. P. Pack‐Brown, 1999). The authors define and explore the connection between White privilege and oppression and encourage the use of racial identity models to address these constructs with counselor trainees in supervision.     

Poverty Power and Partnerships in Educational Development: A post-victimology perspective

An end-of-century critique of the political and economic assumptions underlying five decades of international development assistance conceives it as a system of structural violence that prevented the people of Africa from realising post-colonial self-reliance. New impoverishment through neo-liberal democratisation and the conditionalities attached to structural adjustment, is reducing the quality of life through cuts in hard won economic, social and educational opportunity and their liberatory potential. Moving beyond schooling for sub-ordinate roles in the new society is the current conceptualisation of humans as depoliticised resources interfacing the machines of capitalist enterprise. This links to aid inspired capacity-building initiatives, which undermine the abilities of organisations and states to sustain essential routines and initiate indigenous innovation. At the same time, the victims of colonial and neo-colonial oppression, particularly women and peasants, as victims of other people's progess and mal-development, have unparalled holistic and ecological knowledge of what the production and protection of life is all about. From a post-victimology perspective, theirs are the new voices for liberation and transformation.     

午餐饭盒短笺

寂静的深夜,孩子们都已经上床睡了。洗碗机正在刷洗着碗碟;烘干机正烘干第二堆衣物。我终于有了独处的时间,我想真该感谢上帝,难得有这片刻的闲暇。坐在厨房里的桌子旁边,我看见桌上有几张素描草图。7岁的女儿哈莉一直在画素描。我拿起这几张素描仔细看,嗯。有一张素描画的是我丈夫马克和哈莉在一起的样子。由于勾画他们脸部的线条有点弯曲,他们的笑容显得不太自然。“爸爸爱我,”上面写道。另外一张是哈莉和她的哥哥尼古拉斯在一起玩耍的情景。他们正从一片浅绿色的草地跑过,空中棉花糖般的云彩下面一轮昏黄的太阳。“哥哥在跟我玩,”哈莉…     

Teacher motivation to implement an educational innovation: factors differentiating users and non-users of cooperative learning

This study applied expectancy theory to integrate the numerous and disparate explanations that researchers and educators have proposed to account for teacher resistance to implementing cooperative learning as an educational innovation. The cooperative learning implementation questionnaire (CLIQ) contained 48 items grouped under three broad motivational categories: perceived value of the innovation, expectancy of success, and perceived cost. These items accounted for 42.3% of the total variance in self-reported use of cooperative learning among 933 teachers. Expectancy of success issues were most important in differentiating users and non-users, suggesting that increased emphasis on professional development should be used to enhance teachers' beliefs that they can succeed in implementing an innovation in their own context. This may require both follow-up support and adaptation of the innovation.     

From the Didactic to the Dialectic—Intercultural Exchanges in Contemporary Counsellor Education

Within the context of the growing development of intercultural counsellor education, the question of how different cultures reconceptualize and transform Western counselling theories for their own context is an important one. In this intercultural exchange in education, concepts such as ‘globalization’, ‘indigenization’ and ‘universalization’ have an impact on the education process. This paper briefly explores these terms and movements and then highlights findings from a research project that took place with a group of counselling graduates in Hong Kong examining how they undertook the processes of reconceptualization and transformation. The dialogical process involved in that enabled participants and researcher to co-explore the process of knowledge development within the counselling education field. Implications for counsellor education are highlighted.

The Eton Montem custom c. 1750–1844: privilege,pageantry and sanctioned misrule

Montem, a triennial customary march by Eton scholars, consolidated into a public expression of patrician social identity under the patronage of the monarchy in the late eighteenth century. This analysis of Montem’s history traces its development from a boy-led pageant of misrule to a public performance of elite patriotism. The custom, which attracted national attention, sheds new light on boy governance and self-fashioning in the period’s elite schools. This article argues that a study of Montem disrupts the standard historiographical narrative of anarchy and violence in the great schools and suggests that boy culture was more complex than previously acknowledged.     

Planting virtual lemons: performing forest protection in the context of political performativity

The socialist People’s Democratic Republic of Laos (Lao PDR) has some of the largest intact forests in Southeast Asia, yet these are being quickly depleted by illegal logging, slash-and-burn farming, increasing population pressures, monocrop plantations, mining and dam building. Foreign government and nongovernmental organizations stage “infotainment” theatre plays to educate and inform the Lao public of its role in protecting the forests even though government projects and concessions are the primary causes of forest destruction. Because all the nationally subsidized performing arts troupes are government mouthpieces they cannot critique the government’s role. Foreign aid agencies funding the dramas are also made complicit in the hypocrisy of promoting forest protection to those with the least power to do so, while both performers and spectators know who is profiting the most from the sale of forest products. This article examines theatrical performances regarding forest protection presented in this context of performativity in which the state manipulates socialist rhetoric to conceal its actions that enrich its officials and capitalist partners at the expense of the rest of the Lao public.