On the clash of martyrological memories

Perspectives in Education

Volumn 27, Issue 2, 2009, Pages 147-157

  Jansen, Jonathan D ^a  

^a NONE

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EID: 70349532770     PISSN: 02582236     EISSN: None     Source Type: Journal    
DOI: None     Document Type: Article

References (33)

1. This article draws heavily on research presented in my book, Knowledge in the blood: Confronting race and the apartheid past, Palo Alto, CA, Stanford University Press, 2009.
2. Liz Stanley (2006), Mourning becomes ... post/memory, commemoration and the concentration camps of the South African War, Manchester and New York, Manchester University Press, p. 14.
3. Stanley (2006), p. 19 (endnote #2).
4. Eva Hoffman (2004), After Such Knowledge, Where memory of the Holocaust ends and history begins, London, Seeker and Warburg.
5. Hoffman, p. 25 (endnote #4).
6. From the words of Robert Jay Lifton in the preface to A. Mitscherlich and M. Mitscherlich (1975), The inability to mourn: Principles of collective behavior, New York, Grove Press, p. vii.
7. Hoffman, pp. 140-141 (endnote #4).
8. One of the most impressive accounts of "the ways that contending memories clashed or intermingled in public memory" is found in David W. Blight's (2001) account of the American Civil War, aptly titled Race and reunion: The Civil War in American memory, Cambridge, MA, Harvard University Press,p. 1.
9. For a useful discussion of the narrow and broad meanings of critical theory see the Stanford Encyclopedia of Philosophy's entry on Critical Theory (first published 8 March 2005), accessible on http://plato.stanford.edu/entries/ critical-theory, accessed 26 January 2008.
10. Wendy S. Hesford (1999), Framing identities: Autobiography and the politics of pedagogy, Minneapolis, University of Minnesota Press, p. xxxvi.
11. Joe L. Kincheloe (2005), Critical pedagogy primer, New York, Peter Lang.
12. See the collection of recent works in Lois Weis, Cameron McCarthy and Greg Dimitriadis (2006), Ideology, curriculum, and the New Sociology of education: Revisiting the work of Michael Apple, New York, Taylor and Francis.
13. The construct of intersectionality is now used widely in the social science literature, and one of the more sustained analyses of its meaning is by Susanne V. Knudsen (2007), Intersectionality - A theoretical inspiration in the analysis of minority cultures and identities in textbooks, available on www.caen.iufm.fr/colloque-iartem/pdf/knudsen.pdf. In general, intersectionality means that social constructs like race, gender and social class do not operate separately but 'intersect' in the identities and actions of individuals; accessed 26 January 2008.
14. This of course is the title of Paulo Freire's (2000), Pedagogy of the oppressed, New York, Continuum (Thirtieth Anniversary Edition, translated by Myra Bergman Ramos). This influential book was first published in Portuguese in 1968.
15. This point is made through very lucid examples in practice by Kathryn Choules (2007), Social change education: Context matters, Adult Education Quarterly, 57, 159-176. Choules juxtaposes the meanings of popular education in Latin America with critical pedagogy in western societies to demonstrate the absurdity of assuming homogenous class relations within one classroom. While the point is well made, Choule's argument fails to recognize the very real class differentiation within, for example, the classrooms of the United States of America where a popular mythology that everybody is 'middle class' deters from an analysis of the working classes within such educational settings. In other words, the distinctions between popular education and critical pedagogy are too sharply made.
16. Two important criticisms of the conceptual and philosophical claims and assumptions of critical theory can be found in Trevor Maddock (1999), The nature and limits of critical theory in education, Educational Philosophy and Theory, 31, 43-61;
17. Nigel Tubbs (1996), Becoming critical of critical theory of education, Educational Philosophy and Theory, 28, 42-54.
18. Elizabeth Ellsworth (1989), Why doesn't this feel empowering? Working through the repressive myths of critical pedagogy, Harvard Educational Review, 59, 297-324.
19. See the review of two books, one by and one on Peter McLaren, by Richard Kahn (2005), Reviews, Learning for Democracy, 1, 85-88;
20. also Peter McLaren (2006), Life in schools: An introduction to critical pedagogy in the foundations of education, New York, Allyn & Bacon, 5th edn.
21. Freema Elbaz-Luwisch (2004), How is education possible when there is a body in the middle of the room? Curriculum Inquiry, 34, 9-27.
22. See Lynn Davies (2004), Education and conflict: Complexity and chaos, New York, Routledgefalmer.
23. It is a point made by Gur-Ze'ev (1998) as well, noting the tendency of critical theory to assume "weak, controlled, and marginalized collectives sharing a common optimistic view of change"; see next note for full source details.
24. Ilan Gur-Ze'ev (1998), Toward a Non-repressive Critical Pedagogy, Educational Theory, 48, 463-486.
25. This point is made more than once by Patti Lather (2001), Ten Years Later, Yet again: Critical pedagogy and its complicities, in Kathleen Weiler (ed.), Feminist engagements: Reading, resisting, and revisioning male theorists in education and cultural studies, New York, Routledge, pp. 183-195 (see Weiler's summary of the article on p. 10 of the book for the direct quote);
26. see also Patti Lather (1998), Critical Pedagogy and its Complicities: A praxis of stuck places, Educational Theory, 48, 487-497.
27. There is empirical substantiation for this point in the excellent study of integrated and non-integrated Catholic and Protestant schools in Northern Ireland; see Sean Byrne (1997), Growing up in a divided society: The influence of conflict on Belfast school children, New Jersey, Associated University Presses.
28. Two of the best-known sources are Sandra Burman and Pamela Reynolds (1986), Growing up in a divided society: The contexts of childhood in South Africa, Johannesburg, Ravan Press
29. Oscar A. Barbarin and Linda Richter (2001), Mandela's children: Growing up in post-apartheid South Africa, New York, Routledge.
30. See also G. Straker (1992), Faces in the revolution: The psychological effects of violence on township youth in South Africa, Athens, Ohio University Press.
31. Throughout the research for this book I would only encounter brief, often very emotional, reflections by white children on incidents in the course of growing up that had a lasting impact on their racial formation; there is, to my knowledge, no systematic inquiry on this subject in educational contexts.
32. While the word Bantu strictly refers to a language group, like so many political words it came to assume the same meaning as black African in South Africa, as opposed to say European or Coloured or Indian South Africans.
33. I am arguing here with Elisabeth L. McFalls and Deidre Cobb-Roberts (2001), Reducing resistance to diversity through cognitive dissonance instruction: Implications for teacher education, Journal of Teacher Education, 52, 164-172.