Bon appetit! Creative Commons License This work is licensed under a Creative Commo. To transform my writing into a service encounter, I re-present my research as the serving up of a multi-storied, multi-course meal at a common table. Eating together and telling transitions dissolve boundaries between service and knowledge, between students and other organizational actors, between serving and being served. This dialogical partaking of words disrupts the market discourse of student as consumer and re-stories the university as a service organization where all organizational actors are consuming and being consumed. My transformative research invites students, faculty, and staff to attend to (eat) and transform (digest) the moral and political encounters in successive becomings from their speaking positions at a common table. more This paper traces the transitions of first year students and other adults of the university as they partake in an intergenerational shared inquiry at a common table. This paper traces the transitions of first year students and other adults of the university as th. ![]() In this paper, I trace the continuities and discontinuities of the social gospel in contempora. YMCA, YWCA, Red Cross, and Women's Institutes) and harm reduction programs related to the homeless, child protection, prostitution, substance abuse, violence against women, safe sex, gambling, and smoking (see Forsythe and Lander 2003 Cook 2003) continues to the present day. ![]() Although the term has fallen into disfavor and disuse in adult education-to disassociate from its racializing and colonizing Eurocentric ideology (Lander 2003)-the influence of the social gospel in non-governmental and voluntary organizations (e.g. more The Social Gospel movement usually associated within liberal Protestantism during the late-nineteenth and early-twentieth centuries in North America and Europe, converged with progressive adult education and community leadership as the means for reshaping society into the democratic Kingdom of God on earth, through the development of people (see Fisher 1997 Kidd 1975). The Social Gospel movement usually associated within liberal Protestantism during the late-ninete. This essay unfolds as a show and tell of the research participants’ art practices as they constitute popular education in the context of arts-based action research methodology of Appreciative Inquiry (AI) to generate personal and collective stories of life-affirming ex. The eight participants at The Common Loaf Bake Shop in Tofino represented diverse art forms: arts-researcher Dorothy arts-researcher and photographer Anita baker-designer Maureen painter-collagist-muralist Marla flamenco dancer Therese baker-mosaic artist Stephanie poet-writer Chris and, poet-writer-videographer John. We focus on the Tofino Whistlestop on Vancouver Island on the Pacific Coast, the most westerly point on this research-by-rail journey, which began on the Atlantic coast. more This multimedia essay combines words and images in a creative performance drawn from our 2009 cross-Canada Whistlestop Project, 1 a study of the diverse art practices of Canadian popular educators involved in the women’s movement. This multimedia essay combines words and images in a creative performance drawn from our 2009 cro. The next reflex happened in quick succession: I was struck. My mother’s signature on my Little White Ribboner’s pledge card is a promise that she would not “give or allow to take any Intoxicating Drinks” (August 6, 1947). When I first encountered this, the ceremony of my mother tying a white ribbon around my baby-fat wrist flashed before me. Starting with My Self In a graduate course in adult education that I cofacilitate, the work of The Woman’s Christian Temperance Union (WCTU) makes a fleeting appearance as a bibliographic footnote in the foundational text on adult education in Canada (Butterwick, 1998). ![]() I trace the public and private continuities and discontinuities of moral learning across four generations of Ontario WCTU families in the 20 th century. more This qualitative evaluation of the intergenerational moral learning related to the activist work of the Woman’s Christian Temperance Union (WCTU) constitutes a critical re-membering of growing up in a WCTU home and community. This qualitative evaluation of the intergenerational moral learning related to the activist work.
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