By Zvi Bekerman
In stricken societies narratives in regards to the earlier are typically partial and clarify a clash from slender views that justify the nationwide self and condemn, exclude and devalue the 'enemy' and their narrative. via an in depth research, instructing Contested Narratives unearths the works of identification, old narratives and reminiscence as those are enacted in school room dialogues, canonical texts and college ceremonies. providing ethnographic information from neighborhood contexts in Cyprus and Israel, and demonstrating the relevance to academic settings in international locations which be afflicted by conflicts around the world, the authors discover the demanding situations of educating narratives in regards to the prior in such societies, speak about how historic trauma and affliction are handled within the context of educating, and spotlight the possibility of pedagogical interventions for reconciliation. The booklet indicates how the notions of id, reminiscence and reconciliation can perpetuate or problem attachments to essentialized rules approximately peace and clash.
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Additional resources for Teaching Contested Narratives: Identity, Memory and Reconciliation in Peace Education and Beyond
The first is that culture must be understood as a verb and not a noun, as something which grows, evolves and intermittently becomes when executed, to be promptly dissolved again into the doings of human activity which might, or might not, be able to reproduce it again in similar or different ways (Bauman, 1999). , 1998). Thus both culture and individual identity have come to be conceptualized as evolving processes widely dependent on languaging (Wittgenstein, 1953). It is doubtful whether not accounting for these paradigmatic developments nor exposing the practices through which these paradigmatic perspectives – reified perspectives of culture and identity – are framed and constructed within school-like educational initiatives can be helpful to the education of individuals towards peace and coexistence.
Why is this important? It is important because in this way we reiterate, following a different path now, that peace education is not the issue. If and when peace education becomes the issue, we fall into the Western trap. Everything that humans in general, and, given the present context, educators in particular, do teaches someone something. ” At times it would be nice to believe this could be true, but people, when in action, constantly teach and learn. From this axiom follows the tremendous responsibility we carry for all our actions.
Within this context three related issues come to mind. The first relates to the complex historical processes which have brought the West, the colonial powers of old, to successfully replace the force of arms with the force of homogenization. This shift has taken place not only by the coercion of currency and consumerism, but especially by the chronic social proneness to create or construct the “other” through word and deed in a way that inevitably leads to the demonization of those who are not like us, who do not comply with the hegemonic standards of Western white males.