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In che modo le studentesse e gli studenti di 12 e 13 anni rispondono alle domande metacognitive durante la lezione di geografia?
No full textIn dieser Studie soll folgende Frage beantwortet werden: Inwieweit sind 12- und 13-jährige Schüler in der Lage, ihre Denkprozesse mündlich zu artikulieren, wenn sie aufgefordert werden, bei einer komplexen Aufgabe im Fach Geografie metakognitive Fragen zu beantworten? Die Studie ist Teil eines grösseren Forschungsprojekts und folgt einer ersten Studie in den Fächern Mathematik und Naturwissenschaften, deren Methodik übernommen wurde, um die Antworten je nach Fach zu vergleichen. Die Antworten von 40 Schülerinnen und Schülern einer französischsprachigen Schule in Belgien wurden einer Inhaltsanalyse unterzogen. Die Ergebnisse zeigen, dass die Schülerinnen und Schüler zwar die metakognitiven Fragen beantworten, ihre Antworten jedoch unklar und wenig detailliert bleiben, wenn sie ihre Strategien beschreiben.This study examines how students aged 12 to 13 verbally express their cognitive processes orally during geography lessons when answering metacognitive questions on a complex task. It builds upon a previous investigation in mathematics and science and adopts its methodology for subject comparison. A content analysis of the responses from 40 learners at a French-speaking school in Belgium shows that although the students respond to the metacognitive questions, their answers often remain unclear and lack detail, especially when describing their strategies.Cette étude vise à répondre à la question suivante : Quelles sont les capacités des élèves de 12 et 13 ans à verbaliser oralement leurs processus de pensée lorsqu’elles·ils sont invité·e·s à répondre à des questions métacognitives lors d’une tâche complexe en géographie ? Elle s’inscrit dans une recherche plus large, suivant une première étude en mathématiques et sciences, dont elle reprend la méthodologie, afin de comparer les réponses selon les disciplines. Une analyse de contenu a été appliquée aux réponses recueillies auprès de 40 élèves d\u27une école belge francophone. Les résultats montrent que, bien que les élèves répondent aux questions métacognitives, leurs réponses restent confuses et peu détaillées lorsqu’elles·ils évoquent leurs stratégies.Questo studio mira a rispondere alla seguente domanda: quali sono le capacità degli studenti di 12 e 13 anni di verbalizzare oralmente i loro processi di pensiero quando vengono invitati a rispondere a domande metacognitive durante un compito complesso di geografia? Lo studio fa parte di una precedente indagine in matematica e scienze naturali, adottandone la metodologia per confrontare le risposte in base alle discipline. Un’analisi del contenuto delle risposte di 40 discenti di una scuola francofona in Belgio mostra che, sebbene chi apprende risponda alle domande metacognitive, le risposte risultano confuse e poco dettagliate, soprattutto nella descrizione delle strategie
Julian Timm. Der erzählte Antisemitismus: Das Narrativ der ,Jüdischen Weltverschwörung‘ von seinen literarischen Ursprüngen bis heute. Wallstein, 2023
No full textElke Morlok. Kabbala und Haskala: Isaak Satanow (1732–1804) zwischen jüdischer Gelehrsamkeit, moderner Physik und Berliner Aufklärung. De Gruyter, 2022
No full textMusic and the Body: From Cognition to Performance
Get PDFThis article provides an overview of some recent approaches to the study of music and the body. Among the topics discussed are embodied music cognition, phenomenology, affect and atmosphere, entrainment and gesture, and “reading” bodies as cultural texts. The different concepts are defined, and examples of relevant studies are identified and discussed. Themes that cut across these topics include the moving body, the nature of embodiment, and the relationship between non-discursive forms of meaning making and language. Earlier work on music and the body within ethnomusicology is also discussed, as well as more recent work that theorises music and embodiment. The article concludes that ethnomusicology is especially well situated to study the body and embodiment due to its ethnographic approach to performance, where moving, performing, and listening bodies are in focus.This article provides an overview of some recent approaches to the study of music and the body. Among the topics discussed are embodied music cognition, phenomenology, affect and atmosphere, entrainment and gesture, and “reading” bodies as cultural texts. The different concepts are defined, and examples of relevant studies are identified and discussed. Themes that cut across these topics include the moving body, the nature of embodiment, and the relationship between non-discursive forms of meaning making and language. Earlier work on music and the body within ethnomusicology is also discussed, as well as more recent work that theorises music and embodiment. The article concludes that ethnomusicology is especially well situated to study the body and embodiment due to its ethnographic approach to performance, where moving, performing, and listening bodies are in focus
Dance in Steelband Performance and its Connection to Decoloniality
Get PDFDiscarded 55-gallon oil barrels were used for music making in 1930s colonial Trinidad and Tobago; a period deeply shaped by discrimination of its performers. Large ensembles consist of over 500 drums played by 120 musicians, who all move as one. Analysing large ensemble performances, this chapter examines dance as a decolonial aesthetic and epistemology, discussing how dance enables performers to regenerate the communal and thereby transgress the colonial matrix of power. It explores the potential of the performing body for broader understandings of decoloniality. This chapter seeks to understand the moving body in musical performance as a historical and current practice of transgressing and (re-)existing beyond coloniality. It asks: how does music enable people to (re-)exist beyond the colonial matrix of power and its working in the epistemic realm, which is crucial to understanding subjectivity, the control of knowledge, and personal and political consciousness. The performing body is socio-political because it generates space for the receipt and exchange of emotions and experiences, bringing about feelings of joy, love, and communion, thereby enabling a way of being that transgresses coloniality.Discarded 55-gallon oil barrels were used for music making in 1930s colonial Trinidad and Tobago; a period deeply shaped by discrimination of its performers. Large ensembles consist of over 500 drums played by 120 musicians, who all move as one. Analysing large ensemble performances, this chapter examines dance as a decolonial aesthetic and epistemology, discussing how dance enables performers to regenerate the communal and thereby transgress the colonial matrix of power. It explores the potential of the performing body for broader understandings of decoloniality. This chapter seeks to understand the moving body in musical performance as a historical and current practice of transgressing and (re-)existing beyond coloniality. It asks: how does music enable people to (re-)exist beyond the colonial matrix of power and its working in the epistemic realm, which is crucial to understanding subjectivity, the control of knowledge, and personal and political consciousness. The performing body is socio-political because it generates space for the receipt and exchange of emotions and experiences, bringing about feelings of joy, love, and communion, thereby enabling a way of being that transgresses coloniality
Against the Current: War Motifs and the Medium of Printmaking in 1980s Lebanon
Get PDFIn 1982, Jamil Molaeb exhibited woodcut prints in West Beirut, capturing life during the Lebanese Civil War . His series Akhir al-zalam, awwal al-fajr (The End of Darkness, the Beginning of Dawn) stood out for its portrayal of wartime experiences. Molaeb’s work drew on regional artistic influences, particularly those of Palestinian artist Mustafa al-Hallaj, highlighting the interconnectedness of artists in the region affected by conflict. This exhibition stood out for its exploration of war themes through the medium of woodcut prints, a choice reflecting both artistic intent and the material realities of wartime Lebanon.
This paper examines the relationship between the visuality of black-and-white prints and the representation of war motifs in Lebanese art during the civil war . The prevalence of war-themed prints and posters shaped the visual culture of Lebanon, yet the genre faced limited commercial appeal, pushing artists and galleries back toward mainstream art. By analysing these dynamics, this paper reconsiders how Lebanese artists documented and engaged with the civil war through underrepresented artistic media
Tracing Lines, Forging Connectivity: The Tapestries of Amine El Bacha and Antoine Saadé (1984–1985)
Get PDFThree colourful tapestries, made by Amine El Bacha and Antoine Saadé in 1984 and 1985, emphasize processes of creating connectivity in wartime Beirut. Their shared project of intermedial imagination and translation adapted Aubusson-style techniques to a modified loom embedded in a longer history of silk weaving in Lebanon. Their slow, creative process not only ensured the medium’s continuance during the war but was also an enlivening force that deepened their artistic affinity and friendship. Forged within an experience of forced displacement, this bond speaks to the entwinement of artistic process and modes of social and ecological connection. Based on personal testimonies and collections, this article reconstructs an intimate art history gleaned from the layered processes of making and remembering, in which picnics in nature, shared meals, and loom building form an integral part of the engagement
Unveiling Vulnerability: Positionality and Affective Territories in Psychiatry and Academia
No full textThis article explores the process of “unveiling” researcher positionality during fieldwork in Swiss psychiatric spaces and in academia, whilst the researcher herself has a personal connection to the topic as a family member of someone with long-term psychological difficulties. I argue that vulnerability generates what I call “affective territories”. These are decisive in producing forms of knowledge that would otherwise escape researchers in fields where epistemic injustice is systemic. It shows how this positionality can become central in entering spaces of care and solidarity. But this unveiling also generated personal doubts concerning scholarly credibility. This paper tackles why, arguing that many academic circles still equate such credibility with keeping an “objective” distance and remaining emotionally non-vulnerable. It highlights a paradox in anthropology: while reflexive inquiries into the affective and political entanglements within social suffering are epistemologically valued, academic cultures do not always provide supportive spaces for such positionings and methodologies.This article explores the process of “unveiling” researcher positionality during fieldwork in Swiss psychiatric spaces and in academia, whilst the researcher herself has a personal connection to the topic as a family member of someone with long-term psychological difficulties. I argue that vulnerability generates what I call “affective territories”. These are decisive in producing forms of knowledge that would otherwise escape researchers in fields where epistemic injustice is systemic. It shows how this positionality can become central in entering spaces of care and solidarity. But this unveiling also generated personal doubts concerning scholarly credibility. This paper tackles why, arguing that many academic circles still equate such credibility with keeping an “objective” distance and remaining emotionally non-vulnerable. It highlights a paradox in anthropology: while reflexive inquiries into the affective and political entanglements within social suffering are epistemologically valued, academic cultures do not always provide supportive spaces for such positionings and methodologies.This article explores the process of “unveiling” researcher positionality during fieldwork in Swiss psychiatric spaces and in academia, whilst the researcher herself has a personal connection to the topic as a family member of someone with long-term psychological difficulties. I argue that vulnerability generates what I call “affective territories”. These are decisive in producing forms of knowledge that would otherwise escape researchers in fields where epistemic injustice is systemic. It shows how this positionality can become central in entering spaces of care and solidarity. But this unveiling also generated personal doubts concerning scholarly credibility. This paper tackles why, arguing that many academic circles still equate such credibility with keeping an “objective” distance and remaining emotionally non-vulnerable. It highlights a paradox in anthropology: while reflexive inquiries into the affective and political entanglements within social suffering are epistemologically valued, academic cultures do not always provide supportive spaces for such positionings and methodologies
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