Describing students of the African Diaspora: Understanding micro and meso level science learning as gateways to standards based discourse

In much of the educational literature, researchers make little distinction between African-American students and students of the African Diaspora who immigrated to the United States. Failing to describe these salient student differences serves to perpetuate an inaccurate view of African-American school life. In today’s large cities, students of the African Diaspora are frequently learning science in settings that are devoid of the resources and tools to fully support their success. While much of the scholarship unites these disparate groups, this article details the distinctive learning culture created when students from several groups of the African Diaspora learn biology together in a Brooklyn Suspension Center. Specifically this work explains how one student, Gabriel, functions in a biology class. A self-described black-Panamanian, Gabriel had tacitly resigned to not learning science, which then, in effect, precluded him from any further associated courses of study in science, and may have excluded him from the possibility of a science related career. This ethnography follows Gabriel’s science learning as he engaged in cogenerative dialogue with teachers to create aligned learning and teaching practices. During the 5 months of this research, Gabriel drew upon his unique lifeworld and the depth of his hybridized cultural identity to produce limited, but nonetheless important demonstrations of science. Coexistent with his involvement in cogenerative dialogue, Gabriel helped to construct many classroom practices that supported a dynamic learning environment which produced small yet concrete examples of standards based biology. This study supports further investigation by the science education community to consider ways that students’ lifeworld experiences can serve to structure and transform the urban science classroom.

The historical context of science and education at the American Museum of Natural History

In this article I critically examine the historical context of science education in a natural history museum and its relevance to using museum resources to teach science today. I begin with a discussion of the historical display of race and its relevance to my practice of using the Museum’s resources to teach science. I continue with a critical review of the history of the education department in a natural history museum to demonstrate the historical constitution of current practices of the education department. Using sociocultural constructs around identity formation and transformation, I move to the present with a case study of a teacher who transforms the structure of science education in her classroom and school as a result of her identity transformation and association with a museum-based professional education program.

身份认同:青少年文化母题及其当代表征

身份认同作为青少年文化母题的基本内容,导源于青少年时期内在的特殊矛盾。与80前青少年相比,当代青少年在认同话语、认同方式、认同策略以及认同的基本价值内核等方面都呈现出明显的符号消费的特征。这与社会财富的空前增多,公民个人生活自主权的扩大、大众文化与传媒在当代青少年生活中的全面渗透,以及独生子女政策的实施等都有很大的关系。     

文化反思与打造传统

对传统民族民间文化遗产的保护、搜集和整理是建构民族和地区认同感的重要文化手段.但是,在搜集整理的操作技术后面是怎样的逻辑和动力?文章介绍和分析了Michael Herzfeld的"文化性的私密"的分析框架,以及Nathan Light关于新疆"十二木卡姆"搜集整理的个案研究,指出在所谓的对有代表性的文化传统展示,其实是多方磋商的结果,其过程、动机和逻辑都有值得进行人类学反思的地方."文化传统保护"这一领域正是可以贯通民间文学、民俗学与人类学的中间地带.     

作为“他者”的文化符号：对比分析迪斯尼动画电影与华裔美国文学作品中的“花木兰”形象

本文以中国民间传说中的“花木兰”形象为切入点,对迪斯尼动画电影《木兰（Mulan》）与华裔美国文学作品《女勇士》对“花木兰”这一中国文化符号的运用和重构进行对比分析．迪斯尼借用中国民间传说,将本土文化的原材料进行市场和价值观层面的双重“改造”,从而使“他者”文化遭遇了身份改写．与之相比,在华裔作品中。”花木兰”形象虽然同样被作者重构,但它们呈现的是华裔作家在现实与历史之间所作的文化协调和整合的努力．     

稳定是企业劳动关系的本质要求——从雇员区别于民事主体的身份特殊性出发

民法原理不能为劳动关系的稳定诉求提供合理的法理解释,而雇员身份的特殊性可以给劳动关系的稳定诉求提供独立于民法原理的另一种法理基础。在民事身份的演化过程中,正身份和负身份的古代法含义随着契约社会的发展,转变为强势身份与弱势身份,但并非所有的负身份者都能合乎民法原理和逻辑地接受其社会化的保护政策。雇员身份与民法内在逻辑的冲突决定了民法社会化的范围无法合理地延伸至劳动关系领域。劳动关系的稳定诉求是由雇主与雇员之间的人身从属性所衍生的义务决定的。而且,人身关系先于财产关系,因而,对劳动关系而言,稳定诉求比和谐诉求更为本质。     

在历史与传说之间——以何文渊传说为例

明代温州知府何文渊是一位能臣、清官,但在温州民间传说中却被丑化为一个心胸狭隘、凶狠毒辣的封建官吏。历史与传说之间呈现出一道扑朔迷离的鸿沟。通过大传统与小传统的互动关系,运用族群认同以及历史记忆等相关理论,解读何文渊传说,探讨历史与传说的关系。研究表明:何文渊传说是明清以降温州人族群认同的形象表述,是温州民众对当地历史的集体记忆。中国传统社会里知识精英和普通民众之间的思想互动,使中国文化具有历史与民俗传统交融的特质。     

What does it take to become “one of us?” Redefining ethnic-civic citizenship using markers of everyday nationhood

In this study we examined what are the markers of immigrant naturalisation as seen from the perspectives of recipient nationals. Social markers are perceptual signposts that receiving nationals use in deciding whether a non-native born is a member of the destination country. In short, what should immigrants do in order to be accepted by receiving nationals as “one of us”. Cross national data on 20 indicators of “everyday nationhood” were collected from five countries – Singapore, Japan, Australia, Finland, and Canada. The markers highlight common dispositions, activities, or social norms that are associated with citizenship. Exploratory factor analysis in each sample consistently demonstrated a two-factor structure model that supports the contemporary ethnic-civic distinction, but the markers that make up each of the two dimensions vary between countries. No metric equivalence was found, and that the markers have culture-specific meanings. The framework offers a novel insight to intercultural relations. The results suggest that adaptation and social inclusion need to consider the norms and values practised in the recipient society, and how immigration may redefine intergroup boundaries.     

Ideal selves as identity management strategies

This research addresses the relationship between ideal selves and social context from a social identity perspective. Based on Social Identity Theory (Tajfel and Turner, 1979, Tajfel and Turner, 1986) and related research, it is argued that ideal selves stand in a functional relationship with identity management strategies and that, consequently, shared beliefs about relevant intergroup relations influence the preferences for ideal selves. Three studies conducted with black and white adolescent and adult South Africans tested the assumption. The overall results of the studies confirmed that whether ideal selves corresponding to social change, social mobility or social creativity were preferred depended on whether the intergroup relations between black and white South Africans were perceived as secure or insecure.