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Eleven historical-ethnographic case studies examine the social and
cultural projects of modern schools, and the contestations,
dramatic and not, that emerge in and around and against them. These
case studies, ranging from Taiwan to South Texas, build upon an
original joining of anthropology, critical education theory, and
cultural studies. The studies advance the concept of cultural
production as a way of understanding the dynamics of power and
identity formation underlying different forms of "education". Using
the concept of the "educated person" as a culture-specific
construct, the authors examine conflicts and points of convergence
between cultural practices and knowledges that are produced in and
out of schools.
Is romance more important to women in college than grades are? Why
do so many women enter college with strong academic backgrounds and
firm career goals but leave with dramatically scaled-down
ambitions? Dorothy C. Holland and Margaret A. Eisenhart expose a
pervasive culture of romance on campus: a high-pressure peer system
that propels women into a world where their attractiveness to men
counts most.
In the fall of 1975 through the spring of 1977, as Grandin, an
urban, public school in North Carolina, was desegregating,
anthropologists Dorothy Holland, Margaret Eisenhart, Joe Harding,
and Michael Livesay carried out an ethnographic study of the fifth
and sixth grade classes. Their purpose was to understand how the
students, teachers, administrators, parents, and other community
members dealt with the requirement to desegregate their school.
Originally published in 1978, their research relied on close-up
methods that highlighted the interactional, cultural, and
institutional processes of making race and race relations in the
school. The book used the term ""social race"" to emphasize that
race is a process. In today's expanded terminology, persons are
raced (identified as racial) in social interactions and
representations through positioning and discourse. Similarly race
relations are made in day-to-day processes of interaction and
meaning making. As a specific historical case, the context at
Grandin cannot be generalized to contemporary educational settings.
Much about public schools has changed since the 1970s. Nonetheless,
forty years later, the barriers to more positive race relations are
strikingly similar: fraught interactions across differences in
interpersonal styles; symbolic encounters that mean different
things to different groups; provocative, hurtful terminologies; a
veneer of harmony that masks serious difficulties with conflict
resolution; and a virtual lack of opportunity and skills for frank
discussions about experiences of racism.
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