In this article, the author examines her experiences in one geography department, as a black scholar and mother from a working class background, to ponder whether geography has helped or hurt her odds of success in academia. The odds against the author are briefly reviewed through a consideration of work relevant to the success of mothers and women of color graduate students and faculty members. The retelling of the author's experiences reveals a general lack of sensitivity to and acceptance of difference on the part of some geographers attributable to issues of visibility and cultural goodness of fit. Though geography has not made a difference in assisting her in beating the odds of success in academia, the author concludes that doing so is achievable and begins with a sense of respect for difference, making the discipline relevant to a broader cross-section of the population, and improving relationships within and between disaffected groups, such as women of color scholars, inside and outside the discipline.
¿Contra las probabilidades: Hace un diferencia la geografía?
En este artículo el autor, como erudita negra y madre de la clase obrera, examina sus experiencias en un departamento de geografía y reflexiona si la geografía las ayudó o las dañó a sus oportunidades de éxito in la academia. Las posibilidades contra el autor se revistan a través de una consideración de trabajo relevante al éxito de madres y de mujeres de color como estudiantes graduados y miembros de la facultad. El re-contando de las experiencias del autor revela una falta generalmente de sensitividad y aceptación de la diferencia de la parte de algunos geógrafos y que se atribulan de cuestiones de visibilidad y “bondad de apropiado” cultural. Aunque geografía no ha hecho una diferencia en ayudando el autor para superar a las probabilidades de éxito en academia, el autor concluyó que la posibilidad de superarlas existe y se empieza con un sentido de respeto de la diferencia, haciéndose la disciplina relevante para una porción más extenso de la población, y mejorando las relaciones dentro y entre grupos desafecto como las eruditas que son mujeres de color, adentro y afuera de la disciplina. 相似文献
‘The blackening’ is a pre-nuptial rite of passage for men and women that takes the form of capturing, dirtying, and cleansing the bride and groom. I show that it evolved from an older ritual called the feet-washing. Scottish in origin, widespread as a feet-washing ritual, both in urban and rural settings, the blackening is now a predominantly rural tradition. Although it can and does occur for men anywhere in the country, it is mainly confined to northern and, particularly, north-east Scotland for women, and it is women who are the main focus of this article. I describe the contemporary blackening, before tracing its evolution. I then consider the form and function of blackening’s predecessor, the feet-washing, before discussing how and why it evolved to become the ritual it is today. 相似文献
A re‐examination of the lithic remains from the preboreal site of R?rmyr II by means of the method of refitting has shown that the site represents the remains from a single occupation. In this article the authors focus on various behavioural aspects recognized within three contemporaneous activity areas on the site. Furthermore, the idiosyncratic knapping characteristics of the people who produced the material will be discussed. By distinguishing between the various types of refits represented, in addition to examining the implications of the typological inventory, the site of R?rmyr II has been characterized as a short‐term hunter's camp‐site, and not as a specialized hunting station. 相似文献
AbstractThis paper considers contested and traumatic narratives, using a case study of the planned National Museum of Romanian Communism and the site of Jilava Penitentiary, a former communist prison, near Bucharest in Romania. It discusses what happened when representatives from different groups of former victims and perpetrators met together with facilitators and worked towards a shared understanding of the past to reach some consensus about how to deal with different and apparently conflicting narratives within a new museum of communism. It draws on notions of emotional communities in order to understand the role heritage plays in contested situations. It also considers the nature of transitional justice (‘Transitional justice is an approach to systematic or massive violations of human rights that both provides redress to victims and creates or enhances opportunities for the transformation of the political systems, conflicts, and other conditions that may have been at the root of the abuses’.) in this context. 相似文献
For over five decades, Pictou Landing First Nation, a small Mi'kmaw community on the northern shore of Nova Scotia, has been told that the health of its community is not impacted by a pulp and paper mill pouring 85 million litres of effluent per day into a lagoon that was once a culturally significant place known as “A'se'k,” and which borders the community. Based on lived experience, the community knows otherwise. Despite countless government‐ and industry‐sponsored studies indicating the mill's pollutants are merely “nuisance” impacts and harmless, the community's concerns have not gone away. Using a “Piktukowaq” (Mi'kmaw) environmental health research framework to guide the interpretation of oral histories coming from the Knowledge Holders in Pictou Landing First Nation, we convey the deep, health‐enhancing relationship with A'se'k that the Piktukowaq enjoyed before it was destroyed, and the health suppression that has occurred since then. Conducting the research using a culturally relevant place‐based interpretive framework has demonstrated the absolute necessity of this kind of approach where Indigenous communities are concerned, particularly those facing health impacts vis‐à‐vis land displacement and environmental dispossession. 相似文献