Contemporary Sociology 7(5) (September 1978):566—68. When the intellectual history of our times comes to be written, that peculiarly Left Bank mixture of Marxism and structuralism now in fashion will be among the most puzzlingofourideastoevaluate.Aliteral “archeology of knowledge” (the title of one of Foucault’s earlier books) will be required to sort out the valuable from the obvious rubbish. I suspect that in this exercise the iconographers of the present (like Barthes) will fare less well than those who have read the past. Of such “historians” (a description which does not really cover his method) Foucault is the most dazzlingly creative. Discipline and Punish (which, shamefully, has taken over two years to be translated into English) follows Madness and Civilization (1961) and The Birth of the Clinic (1971) as the next stage in Foucault’s massive project of tracing the genealogy of control institutions (asylums, teaching hospitals, prisons) and the human sciences symbiotically linked with them (psychiatry, clinical medicine, criminology, penology). His concern throughout is the relationship between power and knowledge, the articulation of each on the other. Here (as he makes explicit in an interview recently published in the English journal, Radical Philosophy) he opposes the humanist position that, once we gain power, we cease to know——it makes us blind—— and that only those who keep their distance from power, who are no way implicated in tyranny, can attain the truth. For Foucault, such forms of knowledge as psychiatry and criminology (with its “garrulous discourses” and “intermidable [sic] repetitions”) are directly related to the exercise of power. Power itself creates new objects of knowledge and accumulates new bodies of information. Thus to “liberate scientific research from the demands of monopoly capitalism” can only be a slogan. Placing such programmatic Big Issues on one side, though, a superficial first reading of the book mightstartatthelevelofitssubtitle, “The Birth of the Prison.” The key historical transition——at the end of the eighteenth century——is from punishment as torture, a public spectacle, to the more economically and politically discreet prison sentence. The body as the major target of penal repression disappears: within a few decades, the grisly spectacles of torture, dismemberment, exposure, amputation, and branding are over. Interest is transferred from the body to the mind; a coercive, solitary, and secret mode of punishment replaces one that was representative, scenic, and collective. Gone is the liturgy of torture and execution, where the triumph of the sovereign was symbolized in the processions, halts at crossroads, public readings of the sentence even after death, where the criminal’s corpse was exhibited or burnt. In its place comes a whole technology of subtle power. When punishment leaves the domain of more or less everyday perception and enters into abstract consciousness, it does not become less effective. But its effectiveness arises from its inevitability not its horrific theatrical intensity. The new power is not to punish less but to In Retrospect: 1978 29

https://journals.sagepub.com/doi/pdf/10.1177/0094306118815499a

Discipline and Punish: The Birth of the Prison:

Piscataway people Wikipedia Sat, 29 Dec 2018 13:04:00 GMT The three Piscataway tribal leaders representing the Piscataway Indian Nation and Tayac Territory, Piscataway-Conoy Tribe of Maryland, and Cedarville Band of Piscataway receiving official state tribal recognition from the State of Maryland in 2012 posing with Catholic clergyman and Maryland Governor Martin O'Malley Louis Riel Wikipedia Fri, 28 Dec 2018 18:56:00 GMT MBR: Reviewer's Bookwatch, November 2017 Gates of Vienna Thu, 27 Dec 2018 20:08:00 GMT As a follow-up to Tuesday’s post about the majority-minority public schools in Oslo, the following brief account reports the latest statistics on the cultural enrichment of schools in Austria. Vienna is the most fully enriched location, and seems to be in roughly the same situation as Oslo. Many thanks to Hermes for the translation from Unzensuriert.at: Free books on Islam in pdf format Fri, 28 Dec 2018 02:49:00 GMT This is a very interesting book that shows the beautiful names of Allah with a simple and concise meaning It also mentions the evidence of each name with showing how many times it is mentioned in the Quran and the Sunnah. Nutrition and Physical Degeneration Tue, 25 Dec 2018 23:53:00 GMT TABLE OF CONTENTS . PREFACE. THE gracious reception given to my several reports of field studies among primitive racial groups and the many requests for copies of those brief reports and for further data, together with the need for providing interpretations and applications of the data, have induced me to consolidate my investigations.There have also been many requests from my patients and ...

/pdf/exalted-subjects-studies-in-the-making-of-race-and-nation-in-gxq69adeue.pdf

Exalted Subjects: Studies in the Making of Race and Nation in Canada

The calls to action of the Truth and Reconciliation Commission of Canada, released in 2015, include calls for “Education for Reconciliation” between Indigenous and non-Indigenous populations. As an educational institution that reaches a large portion of the young adult population in Quebec, the college system is in a unique position to address these calls. The presentation will include concepts in Indigenous pedagogy and demonstrate an application of it to allow participants to brainstorm ways to apply these methods in their respective fields.

The Cégep Curriculum : Responding to the Truth and Reconciliation Commission of Canada : Calls to Action

Departing from Jessie Daniels’s 2013 review of scholarship on race and racism online, this article maps and discusses recent developments in the study of racism and hate speech in the subfield of s...

https://journals.sagepub.com/doi/pdf/10.1177/1527476420982230

Racism, Hate Speech, and Social Media: A Systematic Review and Critique:

Scholars have become increasingly interested in the political work of Internet memes. While this research has delivered critical insights into how memes are implicated in both progressive and react...

/pdf/indigenous-memes-and-the-invention-of-a-people-1fb3ctcdrg.pdf

Indigenous Memes and the Invention of a People

Social media is transforming the way Indigenous peoples interact and connect with each other at a local, regional, national and global level. Facebook and other social media facilitate this interaction and allow users to maintain relationships across vast distances and time zones, thereby increasing social and political connectivity and impact (Carlson 2013). Indeed, social media users transcend time and space, yet they produce content, set up links and connect communities of practice. There is now a constantly networked world in every dimension of human experience. Social movements, like every other aspect of life, are becoming increasingly reliant on online networking and information sharing. Researchers are beginning to examine the use of social media for political communication and social movements (Carlson & Frazer 2016). Generally, however, such research has focused on movements that have received attention from mainstream media, (such as the #OccupyWallStreet movement for example) whereas Indigenous activism, does not always receive such attention.

/pdf/reterritorialising-social-media-indigenous-people-rise-up-qiqhdisok9.pdf

Reterritorialising Social Media: Indigenous People Rise Up

Resistance to the use of Indigenous themed mascots in North America has taken a variety of forms over the past several decades. This paper describes and analyses how a new vehicle for resistance, social media, can be integral to dismantling and eradicating racist images of Indigenous peoples. Specifically, this paper focusses on one campaign that questioned a high school sports mascot and team named the “Redmen”. By using examples from social media, the authors demonstrate how White settlers came to rely on the mascot imagery as a way to position themselves as superior and to regulate representations of Indigeneity. The authors’ analysis posits that the mascot is in itself a form of racialised colonial violence and they discuss how the name and mascot were protected by and through white settler surveillance and control. To intervene in this discourse of superiority and regulation, the paper describes how an anti-racist approach was used to design a social media campaign that built mass critical consciousness and a network of support within the community. The social media campaign coincided with and rallied support from the grassroots Indigenous Movement, Idle No More. The larger joint effort strategically and effectively redirected the public and critical focus to how the “Redmen” name and logo and other racist Indigenous mascots become normalised. Increased knowledge via social media catalysed a shift in public opinion which ultimately leads to retirement of the team name, logo and mascot.

/pdf/the-whiteness-of-redmen-indigenous-mascots-social-media-and-3l1awrodie.pdf

The Whiteness of Redmen: Indigenous Mascots, Social media and an Antiracist Intervention

This paper explores sustainability uptake in education policy in First Nations-managed K-12 schools and analyzes the implications of barriers for practices in First Nations’ educational communities. Interviews were conducted with educators across four different Canadian schools and content analysis used to draw out key themes of analysis. Themes include educators’ articulations of relationships to land, including of a relational-legacy of living in an implicitly sustainable and respectful way. Participants also described how culturally and geographically relevant pedagogical approaches to sustainability are challenged by systemic and localized barriers. Participants perceived under-resourcing and administrative barriers to limit integration of sustainability across curricular areas, hindering educators’ abilities to develop appropriate innovative programming and resources for First Nations’ students. Success in overcoming these obstacles was described as being achieved through harnessing community resources to indirectly include sustainability in the curriculum. Implications for local and global Indigenous educators, policy makers, and agencies are discussed.

/pdf/sustainability-education-in-first-nations-schools-a-multi-3owewzgvjc.pdf

Sustainability Education in First Nations Schools: A Multi-Site Study and Implications for Education Policy.

Over the past decade, land-based education has become increasingly popular across First Nations and other school systems in Canada. The shift from classroom-based teaching to land-based approaches has supported Indigenous cultural revitalization. It has also provided an opportunity for educators to “queer” both pedagogy and essentialist understandings of nature and cosmology. This chapter focuses on the philosophical and pedagogical praxis of queering land-based education, learning from our experiences designing and teaching the graduate level course Queering Indigenous Land-Based Education. We focus on aspects of the course that demonstrate the importance of our relationships with water, land, and place in relation to the process of disrupting and reorienting our education and knowledge systems. These themes are presented alongside students’ (K-12 teachers or administrators) reflections on the course’s impacts on their own practice as land-based educators.

Alex Wilson

Papers

Reterritorialising Social Media: Indigenous People Rise Up

The Whiteness of Redmen: Indigenous Mascots, Social media and an Antiracist Intervention

Sustainability Education in First Nations Schools: A Multi-Site Study and Implications for Education Policy.

Queering Indigenous Land-Based Education