Framing Identities: Autobiography and the Politics of PedagogyU of Minnesota Press, 1999 - 207 páginas |
Contenido
MEMORY WORK | 1 |
AUTOBIOGRAPHY AND FEMINIST WRITING PEDAGOGY | 37 |
The Essence of Difference | 55 |
Autobiography and Commemorative | 71 |
Identity Politics Sexual | 94 |
Autobiography PublicArt | 119 |
Otras ediciones - Ver todas
Framing Identities: Autobiography and the Politics of Pedagogy Wendy S. Hesford Sin vista previa disponible - 1999 |
Framing Identities: Autobiography and the Politics of Pedagogy Wendy S. Hesford Sin vista previa disponible - 1999 |
Framing Identities: Autobiography and the Politics of Pedagogy Wendy S. Hesford Sin vista previa disponible - 1999 |
Términos y frases comunes
academy agency American Anita Hill argue Asian-American authority autobiographical acts autobiographical scripts autobiography body Boxer Rebellion campus challenge claim Clarence Thomas classroom Clothesline Project College English Composition concept constructed contact zone contexts contradictions critical pedagogy critique cultural dialogic differences disclosure discourse documentary dominant essay essentialism essentialist example experiences faculty Feminism feminist feminist pedagogy focus gaze gender graffiti great-grandfather groups hate speech historical identity politics ideologies individuals institutional language Lee Quinby liberal marginalized memory multicultural narratives negotiate Oberlin College oppressed particular Paulo Freire Peter McLaren photograph position Postmodern power relations practices privilege race racial racism reading recognize representation resistance rhetoric risks Routledge self-disclosure sexual harassment sexual-offense policy shape shirts silence social spaces stories strategies structures struggles Studies suggests survivors teachers teaching texts theory tion transformative University Press victims violence against women voice white male witness woman women of color writing York
Pasajes populares
Página 42 - The word in language is half someone else's. It becomes 'one's own' only when the speaker populates it with his own intention, his own accent, when he appropriates the word, adapting it to his own semantic and expressive intention.
Página 9 - I do not know (in any case, there are so many readings of the same face); but when I discover myself in the product of this operation, what I see is that I have become Total-Image, which is to say, Death in person; others — the Other — do not dispossess me of myself, they turn me, ferociously, into an object, they put me at their mercy, at their disposal, classified in a file, ready for the subtlest deceptions.
Página 34 - I will no longer be made to feel ashamed of existing. I will have my voice: Indian, Spanish, white. I will have my serpent's tongue — my woman's voice, my sexual voice, my poet's voice. I will overcome the tradition of...
Página 9 - I am neither subject nor object but a subject who feels he is becoming an object: I then experience a micro-version of death (of parenthesis): I am truly becoming a specter.
Página 56 - For a man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. (For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man.
Página 9 - Once she was dead I no longer had any reason to attune myself to the progress of the superior Life Force (the race, the species). My particularity could never again universalise itself (unless, utopically, by writing, 'whose project henceforth would become the unique goal of my life). From now on, I could do no more than await my total, undialectical death.
Página 33 - To be out, in common gay parlance, is precisely to be no longer out; to be out is to be finally outside of exteriority and all the exclusions and deprivations such outsider-hood imposes. Or, put another way, to be out is really to be in — inside the realm of the visible...
Página 32 - As a radical standpoint, perspective, position, 'the politics of location' necessarily calls those of us who would participate in the formation of counter-hegemonic cultural practice to identify the spaces where we begin the process of re-vision . . . For many of us, that movement requires pushing against oppressive boundaries set by race, sex, and class domination.
Página 9 - I who had not procreated, I had, in her very illness, engendered my mother. Once she was dead I no longer had any reason to attune myself to the progress of the superior Life Force (the race, the species).