This chapter discusses the movement of struggle and articulation by students in the state of São Paulo, Brazil, against the process of the ‘reorganization’ of the public teaching structure—a euphemism used by the state administration for the closure of school units in compliance with the neoliberal agenda of cutting investments in education—between the months of September, 2015 and June, 2016. The #OcupaEscola (#OccupySchool) movement will be analyzed from a multidisciplinary perspective, working in the fields of cultural studies and media and digital culture, thereby highlighting the work of authors such as Malini and Antoun (2013), Castells (2012), and Freire (1959), among others. The students, under intense police repression, were able to shed light through alternative media on their demands, which in turn influenced the mainstream media coverage that had been giving support to the official state administration narrative—causing the problem to become a national issue. The action led to the occupation of schools in several cities and the implementation of self-management through the disclosure of information on defense tactics in the face of police abuse and the sharing of audiovisual material recording the arbitrariness of such abuses via mobile communication devices. Crucially, the popularization of #OcupaEscola on social media was one of way to engage different social segments.
A Man Comes from Someplace: Stories, History, Memory from a Lost Time is a cultural study of a multi-generational Jewish family from a
shtetl in southwestern Ukraine before World War I to their international lives in the 21st century. The narrative, told from multiple perspectives, becomes a transformative space for re-presenting family stories as cultural performance. The study draws from many sources: ethnographic interviews with an oral storyteller (the author’s father), family letters, papers from immigration and relief organizations of the 1920s, eyewitness reports, newspaper clippings, photographs, maps, genealogy, and cultural, historical, and literary research.
The book investigates the ways family stories can be collected, interpreted, and re-presented to situate story in history and to re-envision connections between the past, present, and future. Family stories become memory sites for interrogating questions of loss and displacement, exile, immigration, survival, resilience, and identity. Stories function as antidotes to trauma, a means of making sense of the world. Memory is an act of resistance, the refusal to be silenced or erased, the insistence that we know the past and remember those who came before.
There are 400 million Buddhists in the world. Buddhists in Australia make up 3% of the population. So why have Buddhists had so little to say about educating youth? And, can Buddhism survive in Australia without educating youth?
Sue Smith in
Buddhist Voices in School answers why Buddhists are reluctant to ‘go public’ on education, and how Buddhism has much to offer the critical area of enhancing the wellbeing of young people. Here she distinguishes spiritual education from religion.
Using case studies of Buddhist classes in primary schools, Smith shows how a community adapted Buddha-Dharma to fit with contemporary education. The book describes how Social and Emotional Learning, inquiry and experiential approaches to education fit well with the intentions of Buddhism.
In these classes students learned to meditate and explored ethics through a lively selection of Jataka tales. Voices from a Buddhist community, state school teachers, parents and also students inform the narrative of this book. It is the students themselves that reveal over time how they have developed calm, focus, kindness, resilience and better ability to make choices through their participation.
The author concludes that the principles and techniques used in this program make potent contributions to current pedagogy. This book will be of great value to educators, academics and all those who have interest in Buddhism and who care about how children are educated.
Coming to Grips with Loss is a theory that depicts how people heal from any type of significant loss. The strength of this theory is that it is grounded in data gathered from people who experienced a myriad of losses; of loved ones, physical and mental abilities, homes, careers, material goods, as well as safety, security, and other aspects that people hold dear. The theory is written in a very deliberate manner that is non-pathologizing, relevant to a wide array of audiences, and is transferable to various fields of study. It explains what people say they go through on their way from the initial discovery, assessing the possible impact, experiencing related feelings and choosing coping actions that can either move one closer or farther away from healing. It offers a road map to recovery for those in helping relationships, business managers, community leaders and people involved in self-care. Most importantly, it offers a perspective that normalizes the grief process and offers hope that healing is possible.