Thinking about and Enacting Curriculum as «Radical Hope»
Edited By Hans Smits and Rahat Naqvi
Possibilities for learning about peace conceived in terms of Jonathan Lear’s (2006) notion of «radical hope» are illustrated in the contexts of diverse settings and challenges: the aftermath of apartheid in South Africa, re-imagining post-colonial history curricula in Zimbabwe, exploring the meanings of truth and reconciliation and restorative justice in Canada, examining the quality of pedagogic relationships in elementary school classrooms, attending to experiences of gay and lesbian students in schools, experiences of marginalized students, children’s experiences of civic engagement, Islamophobia in high schools and teacher education classes, fraught relationships between Palestinian and Jewish students in a teachers’ college in Israel, and the inclusion of First Nations culture and knowledge in Canadian teacher education classes. As whole and in each of its parts, Framing Peace encourages us to think about peace as an urgent and fundamental responsibility of curriculum at all levels of education.
Chapter 8: Sexuality and Life Grievable
c h a p t e r e i g h t Sexuality and Life Grievable jennifer a. barnett Judith Butler (2010) writes, “[p]recariousness implies living socially, that is, the fact that one’s life is always in some sense in the hands of the other” (p. 14). In 2008, 14-year-old Brandon McInerney shot and killed 15-year-old Larry King in his eighth-grade classroom. Though it was argued that King was the victim of homophobia, the jurors unanimously agreed that McInerney was not guilty of a hate crime (Dubreuil & Martinez-Ramundo, 2011, pp. 1–2). In October 2011, a Missouri math teacher allegedly wrote on Facebook, “Moral of the Story: Don’t be Gay,” in response to the suicide of a bullied 15-year-old gay Canadian student (Burroway, 2011, pp. 1–2). Thiessen, founder of the website Missourians for Marriage Equality, publically stated that he did not consider the teacher’s comments to be hate speech (Ryan, 2011, pp. 17, 23). The fact that neither incidents were considered hate related illustrates Judith Butler’s 2010 premise that, “those whose lives are not ‘regarded’ as potentially grievable, and hence valuable, are made to bear the burden of … legal disen- franchisement, and differential exposure to violence and death” (p. 25). In 2012, it was reported that 17% of LGBT (lesbian, gay, bisexual, transgender) British students had been physically assaulted at school. Ninety-nine percent had heard homophobic language (Hicks, 2012, p. 1). Homophobic comments also flourish in Canadian schools. In fact, two out of every three nonheterosexual Canadian students...
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