Schools self-identify as caring communities and teach young children to be caring for each other. But schools also teach other contradictory and competing messages, such as individualism and self-reliance, rationalist concepts of justice and meritocracy, and other neoliberal approaches to life and community. Furthermore, while endorsements of care are commonly found in educational institutions, caring is not always (or even often) practiced or regarded as a major aim in schools, in contrast with human capital approaches to youth development. This essay (...) examines how schools do and don’t care. At its core is the rearticulation of care ethics in education, and what caring means within the contemporary field. Over time, enthusiasm for care ethics has peaked and waned. It begins with a brief explanation of what caring is within the field of care ethics, before it considers how caring is ideally involved in education. In this case, discourses of care ethics and caring in education can be coopted against the writings of care ethicists to complement positive psychology, socially conservative character education and civic education, and individualistic and neoliberal approaches to education. As a result, schools can appear to care, but do so in highly distorted ways. These distortions, I argue, do not reveal fundamental limitations or flaws within care ethics approaches to care. Instead, they demand a reconsideration and rearticulation of care ethics in the contemporary education landscape: a context which has changed considerably since debates and articulations of care ethics in the 1980s. (shrink)

In this article, I seek to consider this practice of “communitarian” reading—reading aloud, reading together—as a defining aspect of the cultures of reading among Bengali women in the nineteenth century. I wish to contest the privileging of “silent” reading as a “modern” mode of reading and the subsequent celebration of the protean incorporeality of the “silent” reader, in the works of prominent scholars of readership, arguing that the privileging of “silent” reading as the predominant “modern” mode of reading does not (...) offer a sufficient framework for the study of reading practices of the “historical” “woman reader” in the age of colonial “modernity” in a terrain such as that of Bengal. The article thus engages with alternate frameworks of considering the practice of reading aloud, drawing upon diverse feminist scholarship on practices of reading to argue in favor of considering the practice of “communitarian” reading as a form of female sociality for Bengali women in the nineteenth century, at a time when public spaces remained largely inaccessible to women. (shrink)

I analyze how machi discourse and practice of gender and identity contribute to feminist debates about gendered indigenous Others, and the effects that Western notions of Self and Other and feminist rhetoric have on Mapuche women and machi: people who heal with herbal remedies and the help of spirits. Machi juggling of different worlds offers a particular understanding of the way identity and gender are constituted and of the relationship between Self and Other, theory and practice, subject and object, feminism (...) and Womanism. (shrink)