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Podcast Review – Musicalsplaining
No full textA review of the podcast Muscialsplaining, in which the hosts talk about a different musical play in each episode
Autoportrait à la tête de sandre
No full textOur argument in this article consists of questioning the autofictional practice of Philippe Vilain in its different dimensions and taking account of its stakes. If the distinction between projective autofiction and retrospective autobiography might refer to the respective literary practices of Philippe Vilain and Annie Ernaux, that still doesn’t explain everything. In order to analyze such anticipatory narrations as L’Étreinte, La dernière année or Fauxpère, it’s appropriate to examine in greater depth the dialogue established between these two writers, and to see how a father figure is outlined, in a self-portrait as zander head.L’enjeu de cet article consiste à interroger la pratique autofictionnelle chez Philippe Vilain dans ses différentes dimensions et enjeux. Si la distinction entre autofiction projective et autobiographie rétrospective renvoie aux pratiques littéraires respectives de Philippe Vilain et Annie Ernaux, elle ne s’y suffit pas toutefois. Afin d’expliquer les dynamiques anticipatrices des récits autofictionnels de Philippe Vilain tels que L’Étreinte, La dernière année ou encore Faux-père, il convient d’examiner plus en profondeur le dialogue qui s’établit entre ces deux écrivains, de voir comment se dessine en creux une figure paternelle, un autoportrait en tête de sandre
L’Exil des Communards. Lettres inédites (1872-1879). Présentées et annotées par François Gaudin.
No full textTeaching as a Collective Endeavor: Lessons from the CBU CTL Mentorship Collective
No full textWe will explore how the Cape Breton University Centre for Teaching and Learning (CTL) utilized a mentorship collective model to foster community and enhance expertise within a small but dedicated team focused on teaching and learning. The initiative evolved out of both a teaching chair program, a cornerstone for supporting innovative teaching practices, as well as ‘teaching triangles’ with small groups of faculty providing feedback in a structured format. Our aim with the Mentorship Collective is to provide participants with access to a collective learning environment where early career and more established faculty can simultaneously experience both the mentee and mentor role. New faculty seek out the services of the CTL and are eager to develop networks and supports across the institution, and this program allows the established CTL clientele to “increase their expertise and better serve mentees while development of a community of practice is taking place” (Lari & Barton, 2017).
The Diversity Imperative: An Institution-Wide Organizational Framework to Increase Belonging in Universities and Graduate Schools
No full textAt Acadia Divinity College, we are taking constructive steps in our classrooms in response to the Calls to Action from the TRC and our increased number of international students. We have partnered with NAIITS: An Indigenous Learning Community to practice Indigenous Appreciative Inquiry (IAI) as an asset-based approach to decolonization and indigenization. In a separate project, Jodi developed an evidence-based tool that helps departments and institutions identify the degree to which they are or would like to become more multicultural. This tool suggests how to enhance diversity efforts in four areas: education and scholarship, access and success, climate and intergroup relations, and institutional viability and vitality. Both resources, IAI and the multicultural tool, are easy to use for faculty who may be struggling to host conversations that can make a real difference for students from diverse backgrounds. The resources support diversity work in ways that are specific to a school’s unique context, and they aim not only for inclusion but for belonging for all. They do not suggest grandiose responses to increased diversity but rather small steps of iterative improvement over time
For the Future of Our Work: Decolonizing Our Classrooms through Heutagogy and Generative Artificial Intelligence (AI)
No full textWe are using generative artificial intelligence (AI) to enhance our efforts at ADC to decolonize teaching and learning. Technologies such as ChatGPT can be resources by which to practice heutagogy (self-determined learning) in the classroom, a pedagogical approach that invites more inclusivity and creativity. We have designed an REB-approved experiment to leverage AI in our classrooms as a decolonizing resource that empowers diverse graduates and helps them imagine how to use AI in their diverse future work contexts. We have designed an ADC Course Content Creator AI tool and are using it to create and deliver a 10-week course on AI, ethics, and pastoral ministry. The session will highlight the theories behind our experiment, includingcomparative “gogies” (pedagogy, andragogy, and heutagogy) and their connections with decolonization1 as well as the case for including heutagogy across academic disciplines.2 We will reflect on challenges and opportunities of AI as a heutagogical resource that can offer decolonized, personalized learning experiences for diverse students
The Hmong Language as a Connection between Past and Present in Rural Thailand
Get PDFMy ethnographic research took place in Pa Klang in Thailand during a university field school from late May to early August 2022. The Hmong are an ethnic group who originally lived in Southeast Asia in mountainous regions, supported by an agrarian lifestyle. Until the mid-nineteenth century, the Hmong language had no writing system and was based on oral traditions. The methods I used to gather data included observations of social interactions and participation in events, interviews, and surveys. Though most research about Hmong language maintenance has been done in the United States, diasporic Hmong communities exist in many parts of the world and assimilate into many different cultures while trying to sustain theirs. I focus my research on a Hmong community in Thailand. I argue that the younger Hmong generations have a different experience with language loss and maintenance in Thailand compared to the United States. I argue that Hmong youth in Thailand seek to learn more about their language in churches and university clubs to remain emotionally and linguistically connected to their friends and family, learn their roles in Hmong society, and pass the language on to future generations.