White Feminist Therapists and Anti-Racism

The tenacity of White racism is analyzed and a model for active anti-racism is presented. The daily, on-going effects of White Privilege are also explored, including their impact on a White feminist therapist's work with her clients. Recognizing that an individual's personal anti-racism is never completed, the author discusses the necessity of individual feminist involvement in cognitive and affective domains in exploring Cultural Literacy and White Privilege. The importance of both external and internal motivators are also emphasized and suggestions given for developing external motivators when necessary. Applications of external motivators for anti-racism in therapy and community involvement, the personal and the political, are discussed.     

White Habits,Anti-Racism,and Philosophy as a Way of Life

This paper examines Pierre Hadot’s philosophy as a way of life in the context of race. I argue that a “way of life” approach to philosophy renders intelligible how antiracist confrontation of racist ideas and institutionalized white complicity is a properly philosophical way of life requiring regulated reflection on habits—particularly, habits of whiteness. I first rehearse some of Hadot’s analysis of the “way of life” orientation in philosophy, in which philosophical wisdom is understood as cultivated by actions which result in the creation of wise habits. I analyze a phenomenological claim about the nature of habit implied by the “way of life” approach, namely, that habits can be both the cause and the effect of action. This point is central to the “way of life” philosophy, I claim, in that it makes possible the intelligent redirection of habits, in which wise habits are more the effect than simply the cause of action. Lastly, I illustrate the “way of life” approach in the context of anti-racism by turning to Linda Martín Alcoff's whiteness antieliminativism, which outlines a morally defensible transformation of the habits of whiteness. I argue that anti-racism provides an intelligible context for modern day forms of what Hadot calls “spiritual exercises” insofar as the “way of life” philosophy is embodied in the practice of whites seeing themselves seeing as white and seeing themselves being seen as white.     

Anti-Racism Strategies in Pediatric Psychology: Using STYLE Can Help Children Overcome Adverse Experiences With Police

Black children are exposed to police violence at alarming rates. Such stress impacts development and treatment of physical health problems. In the current discourse, we introduce STYLE (Self-examination, Talk about community-police relations and racism, Yield space and time to anti-racism work, Learn about how structural racism impacts child health, Evaluate policies and practices through an anti-racism lens). STYLE offers a framework through which professionals in pediatric psychology can engage in anti-racist work across contexts from clinical care to academic and advocacy settings. Pediatric psychologists have a responsibility to be on the frontline as interventionists, educators, researchers, organizers, and advocates for racial justice through anti-racism practices. The current paper introduces STYLE in clinical care, community service, training/supervision, and academic and advocacy contexts. Case examples are provided. Professionals in pediatric psychology must first focus on changing their STYLE to promote individual and infrastructural change consistent with anti-racism work.

     

互惠教学:情境教学与认知教学结合的典范

互惠教学是一种教授阅读理解策略的教学模式,结合了专家示范教学与小组对话的特征。本文回顾了互惠教学这一教学模式的提出,以及在以往二十多年里这一领域所经历的策略研究、对话研究与教学情境研究的三个阶段;进而评价了以往研究中的不足。展望了今后研究的方向,为阅读策略的教学与研究提供了参考,并支持了专长研究的新视角。     

Teaching Otherwise

In this paper I discuss some conditions forunderstanding teaching as an act ofresponsibility towards an other, rather than asan instrumental act identified throughepistemology. I first put the latter intocontext through a critical reading of teachingas it is inscribed in humanistic discourses oneducation. Within these discourses, I explorehow students are treated as objects ofknowledge that reinforce the teacher's ego. Icontend that the taking up of this positionmakes not only an ethical relation to thestudent impossible, but also disqualifies anytype of meaningful social relation. Therefore Iargue that teachers have to give up theirposition on the safe side of knowledge andparticipate in the time of risk when meetingthe other means to take responsibility for thatother from a position of vulnerability.Moreover, it is precisely because of this riskthat teaching as an ethical relation becomespossible and where it begins to resound withpoetry.     

Teaching is Oppositional: On the Importance of Supporting Experimental Teaching During Student Teaching

This paper has two interrelated goals. The first is to introduce a framework: oppositional democracy. The second is to use this framework to address what I see as a central problem that occurs when learning to teach: the moment when someone with power tells an aspiring teacher that something she hopes to accomplish is unrealistic. The framework of oppositional democracy helps us understand this problem while also suggesting responses that free an aspiring teacher to experiment in responsible ways, thereby empowering her to work against practices she does not want to be complicit in perpetuating.     

Teaching Freud

Books reviewed: Jonte‐Pace, Diane, Teaching Freud
Reviewed by William McDonough
College of St. Catherine     

Teaching Psychological Assessment: Training issues and Teaching Approaches

Clinical psychology graduate programs need to pay attention to important issues involved in teaching psychological assessment, if graduate students are to be adequately prepared. Recent studies have suggested a gap between academic training in psychological assessment and internship expectations. Graduate students are not as well prepared as many internship settings would like. In addition to learning the fundamentals, students need help in dealing with issues of categorizing individuals, using tests in helpful ways, taking responsibility for decision-making, and developing a balance between critical evaluation of tests and appreciation of their usefulness. Teaching approaches for dealing with these issues are discussed. The importance of academic and clinical agencies working together is stressed. Goals for graduate training in assessment are suggested.     

Teaching Oppressive Texts

Scholars have identified the many stories in the Bible that are oppressive to women or other minoritized groups. It is remarkable how common it is that North American undergraduate students remain blind to the oppression that is depicted and that is too often the result of commonly accepted interpretations of these texts. Three brief essays collected here, originally presented as part of a panel at the Society of Biblical Literature annual meeting (Atlanta, 2010), present various teaching strategies for exposing the oppressive elements in the biblical text and showing how the oppression operates (an aspect of ideological criticism). What are good strategies for communicating these hard points to students in a way they can hear them and work with them? Why is this important to do?     

Metaphor for Teaching: Good Teaching is Like Good Sex

Based on a real teaching experience in the classroom, the author reflects on the dynamics of gender, race/ethnicity, power, and privilege in the context of an undergraduate course in Christian sexual ethics. Through this analysis of pedagogical style and process initiated by a challenging moment at the midpoint of the semester, the author develops ten guiding principles for good teaching, using the metaphor that “good teaching is like good sex,” which emphasize the necessary elements and outcomes of a positive learning environment: intimacy, flexibility, creativity, satisfaction, care and attentiveness, vulnerability, fun and playfulness, reciprocity, full engagement, and risk‐taking. This experience provided the foundation for planning and assessment for the author's courses since.     

Teaching and Truthfulness

Some tendencies in modern education—the stress on ‘performativity’, for instance, and ‘celebration of difference’—threaten the value traditionally placed on truthful teaching. In this paper, truthfulness is mainly understood, following Bernard Williams, as a disposition to ‘Accuracy’ and ‘Sincerity’—hence as a virtue. It is to be distinguished from truth (a property of beliefs), and current debates about the nature of truth are not relevant to the issue of the value of truthfulness. This issue devolves into the question of whether truthfulness is a distinctive virtue of teachers, which they have a special obligation to exercise in the face of competing aims. This paper defends the idea of distinctive professional duties and considers two conceptions of teaching which ascribe a central place to truthfulness. The first conceives of teaching as a personal relationship within which trust, and hence, it is claimed, truthfulness, are paramount. This claim is challenged, and the paper concludes by sympathetically considering a second conception of teaching, articulated by Oakeshott and Heidegger. In this conception, teaching is a ‘releasement’ from ‘the daily flux’ of pupils’ lives through a truthful initiation into the alternatives to this ‘daily flux’ found within ‘the civilized inheritance of mankind’.     

Teaching and telling

Recent work on testimony has raised questions about the extent to which testimony is a distinctively second-personal phenomenon and the possible epistemic significance of its second-personal aspects. However, testimony, in the sense primarily investigated in recent epistemology, is far from the only way in which we acquire knowledge from others. My goal is to distinguish knowledge acquired from testimony – learning from being told – from knowledge acquired from teaching – learning from being taught, and to investigate the similarities and differences between the two with respect to the interpersonal dimensions of their structures.