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S4_2 New Kids on the Block. Attraction and tragic of the Counter School Culture
No full textDie sich hierzulande an Haupt- und Sekundarschulen unter Jugendlichen herausbildende schulische Gegenkultur zeichnet sich durch eine Ablehnung institutioneller Verhaltensnormen sowie eine symbolische Prämierung von anti-schulischen Haltungen aus. Doch in diesem Gestus der Auflehnung besteht gleichsam die Gefahr, dass rangniedrige Statuspositionen perpetuiert und sozialmoralische Vorurteile bestätigt werden. Paul Willis hat in den 1970er Jahren die jugendkulturelle Attraktivität und die statusbezogene Tragik dieser Counter-School-Culture in seinem Buch ›Learning to Labor‹ beschrieben. Ich greife dieses Modell auf und übertrage es auf Schulen in Berlin-Neukölln und Wedding, in denen ich in den Jahren 2008/09 bzw. 2012/13 umfangreiche Feldforschungen durchgeführt habe. Dabei frage ich im ersten Teil nach den Auswirkungen veränderter, von Prekarisierung und Neoliberalisierung geprägter gesellschaftlicher Rahmenbedingungen und im zweiten Teil nach den neuen inhaltlichen Stoßrichtungen der schulischen Gegenkultur, die sich in den letzten Jahrzehnten aus einer ethnischen Unterschichtung und einer Kulturalisierung von Fragen sozialer Ungleichheit ergeben haben.The counter school culture that is developing among young people at secondary and lower secondary schools in Germany is characterized by a rejection of bourgeois values and institutional norms of behavior as well as a symbolic award for anti-school attitudes. But in this gesture of rebellion, there is a danger that low-ranking status positions are perpetuated and social-moral prejudices are confirmed. In the 1970s, Paul Willis used the English example to describe the attractiveness and tragedy of the counter school culture for young people in his book ›Learning to Labor‹. I take up this model and transfer it to secondary schools in the Berlin districts of Wedding and Neukölln, where I conducted extensive field research in 2008/09 and 2012/13 respectively. In the first part, I ask about the effects of changed social conditions and in the second part about new topics of the school counterculture that have emerged in recent decades
S7_1 ›Knowledge. Skills. Sharing‹ – Cultural heritage as a knowledge practice
No full textWissensprozesse und -praktiken sind für die Performanzen und Formierungen ebenso wie für die Konzepte von immateriellem Kulturerbe konstitutiv. Inwieweit lässt sich daher Kulturerbe direkt als Wissenspraktik betrachten, die in ein komplexes Netzwerk eingebunden ist?Knowledge processes and practices are constitutive for both the performances and the formations as well the concepts of intangible cultural heritage. To what extent can cultural heritage thus directly be seen as a knowledge practice that is integrated into a complex network
Rethinking Educational Assessment from the Perspective of Design Thinking
Get PDFBecause human processes are subtle, complex, and contextualized, computational representations of those processes face highly significant unmet design challenges. Design Thinking (DT) offers a potential new paradigm of creativity and innovation in education capable of effecting meaningful culture change. DT is nonlinear but encompasses elements of empathy, problem definition, ideation, prototyping, and tests that may freely move as needed from and to each other. DT\u27s empathic focus on end users\u27 needs suggests educational measurement\u27s information infrastructures will have to coherently integrate assessment and instruction across multiple levels of complexity in communication. Applying DT reveals the need to attend to previously undeveloped technical issues in communication. Especially important are developmental, horizontal, and vertical forms of coherence, and denotative, metalinguistic, and metacommunicative levels of complexity. New solutions emerge when classrooms are reconceived as meta-design ecosystem niches of creativity and innovation structured from the bottom up by flows of self-organizing information. Recently identified correspondences between educational measurement and metrology support efforts aimed at developing multilevel common languages for the communication of learning outcomes. Prototype reports illustrate how emergent measured constructs can be brought into language in ways that integrate developmental, horizontal, and vertical coherence across levels of complexity. Coherent information infrastructures of these kinds are capable of adapting to new circumstances as populations of persons and items change, doing so without compromising the continuity of comparisons or the uniqueness of locally situated knowledge and practices
Proverbs in Language Teaching: Using the Example of Let’s Speak Tigrinya (2018)
Get PDFProverbs have been used in language teaching for centuries. Nowadays, language learners associate mastery of this traditionally oral genre to a certain level of fluency and regard it as an access key to a deeper understanding of the native speakers’ culture. The recently released Tǝgrǝñña coursebook Let’s Speak Tigrinya (2018) contains almost fifty proverbs, and provides students with an insight into this old and rich tradition. However, owing to the lack of commentary or translation, the paper here seeks to compensate for this deficiency. In comparison with several Tǝgrǝñña proverb collections, it becomes apparent that the expressions listed in the textbook are common in Eritrea as well as in the Tǝgray region, in several alternative variations, some of which have been attested to in earlier European research works. A few examples even have an Amharic equivalent. The proverbs focused on here cover a wide range of both grammatical and everyday life topics and should be implemented in a more effective manner than the textbook provides. However, due to the lack of translations and occasional misprints, their accessibility is radically reduced and of little use for the individual language learner unassisted by a classroom situation
Silvia Bruzzi, Islam and Gender in Colonial Northeast Africa: Sittī ʿAlawiyya, the Uncrowned Queen
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Gərma Awgəččäw Dämmäqä, ቋንቋና ነገድ በኢትዮጵያ, I: የኢትዮጵያ ህዝብ ማንነትና ቅድመታሪክ (ከቋንቋ አንፃር)
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Sabine Dinslage and Sophia Thubauville, eds., Seeking out wise old men: Six decades of Ethiopian Studies at the Frobenius Institute revisited
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James C. VanderKam, Jubilees 1: A Commentary on the Book of Jubilees, Chapters 1–21; Jubilees 2: A Commentary on the Book of Jubilees, Chapters 22–50
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Where Does a Lie Start? Untruths, Half-Truths and Strategic Self-Presentation in Ethnographic Fieldwork
Get PDFWe are said to be living in a ‘post-truth’ era, where the line between fact and fiction has become blurred, an era in which ‘alternative facts’ and ‘fake news’ have become part of a political discourse underscoring emotions, to the detriment of evidence. This proclivity towards muddying the waters of truth is not exclusive to populist politicians and internet trolls. In 2018, an international scandal erupted when it was revealed that German journalist Claas Relotius had embellished and even fabricated his field pieces. In anthropology, a debate erupted in 1983 when Derek Freeman critiqued Margaret Mead’s work in Coming of Age in Samoa. Where blame was cast on the author in the Relotius case, Mead was accused of naivety and misinterpretation of ethnographic material. But what happens when interlocutors themselves embellish, hide, or misrepresent reality? Where does a lie start and where does truth end? How does this affect the ethnographic account? And most importantly: can or should ethnographers try to verify the veracity of the things they are told? The premise of this paper stems from the author’s own attempt to bridge the gap between anthropology and narrative journalism by pitching a story encountered in the field to a journalism magazine. The main character was later revealed to have told a lie and the aftermath of this discovery serves as the starting point for this reflection on truth and ethnography
‘The Disease will Come!’ Contingency, Irony, and Challenging Closures in Ethnographic Writing
Get PDFDrawing on a brief ethnographic encounter in north-western Laos, this paper argues that fleeting encounters in the field can bring unforeseen topics and phenomena to the fieldworker’s attention – in this case rumours circulating about an antidote to the impending coronavirus disease. The paper explores the resonances of this rumour with experiences from previous fieldwork and discusses a variety of local reactions, including mockery and self-deprecating gestures. Reflecting on narrative choices in ethnographic writing, the paper argues that the inclusion of contingent encounters in ethnographic writing, how they unfolded in the field and were grounded in sociality, can allow the illumination of how ethnographic knowledge is produced. Finally, this contribution argues that sensitivity to contingency and irony allows for ethnographic writing that challenges epistemic closure