Search results

This article proposes the concept of an ethic of community to complement and extend other ethical frames used in education (e.g. the ethics of justice, critique, and care). Proceeding from the traditional definition of ethics as the study of moral duty and obligation, ethic of community is defined as the moral responsibility to engage in communal processes as educators pursue the moral purposes of their work and address the ongoing challenges of daily life and work in schools. The ethic of community thus centers the communal over the individual as the primary locus of moral agency in schools. The usefulness of the ethic of community in regard to achieving the moral purposes of schooling is illustrated with the example of social justice. The author concludes that the ethic of community is a vehicle that can synthesize much of the current work on leadership practices related to social justice and other moral purposes of educational leadership.

Explores through a qualitative case study school administrators′ perceptions of the impact of an outcome‐based educational (OBE) model, five years after its adoption in a Washington State school district. Data were collected through open‐ended interviews with building principals and other administrators. Two major themes emerged from the data: OBE produced changes in practice for both teachers and administrators, and these changes in practice were linked to certain outcomes. Teaming was the most valued change in practice for teachers and administrators, and the OBE “vision” sustained through teaming was the most valued outcome. Surprisingly absent from the data was evidence of outcomes for students. Points out the irony of this finding, given OBE′s emphasis on student outcomes.

The death penalty has existed in a state of steady decline for the last two decades, during which state legislatures have been at the center of abolition efforts. Successful abolition is, however, very rare in contrast to how often death penalty repeal bills are introduced across state legislatures, year after year. Indeed, abolition is not a sudden event, but may be many years in the making. Research on the early phases of this process, where the groundwork for enacted legislation is laid, is nevertheless limited. This chapter explores patterns of death penalty bill introductions across all active death penalty states from 1999 to 2018, providing not only an overview of legislative activity at state level but also an analysis of potential factors fueling the activity. It argues that individual legislators play a significant role in the current trend of increased legislative support for a restricted, if not entirely abolished, death penalty, evident both in terms of persistency over time and cooperation across party lines. It also problematizes partisan aspects of legislative activity in the context of legislation on capital punishment.

This paper discusses the American debate over price controls and economic stabilization after World War II, when the transition from a war economy to a peace economy was characterized by bottlenecks in the productive system and shortages of food and other basic consumer goods, directly affecting the living standard of the population, the public opinion, and political discourse. Specifically, we will focus on the economist Franco Modigliani and his proposal for a “Plan to meet the problem of rising meat and other food prices without bureaucratic controls.” The plan prepared by Modigliani in October 1947 was based on a system of taxes and subsidies to foster a proper distribution of disposable income and warrant a minimum meat consumption for each individual without encroaching market mechanisms and consumers’ freedom. We will discuss the contents of the plan and its further refinements, and the reactions it prompted from fellow economists, the public opinion, and the political world. Although the Plan was not eventually implemented, it was an important initiative for several reasons: first, it showed the increasing importance of fiscal policy among postwar government tools of intervention in the economic sphere; second, it showed a third way between direct government intervention and full-fledged laissez faire, in tune with the postwar political climate; third, it proposed a Keynesian macroeconomic approach to price and income stabilization, strongly based on econometric and microeconomic foundations. The Meat Plan was thus a fundamental step in Modigliani’s effort to build the “neoclassical synthesis” between Keynesian and Neoclassical economics, which would deeply influence his own career and the evolution of academic studies and government practices in the United States.

The purpose of this paper is to discuss the transforming effect of pursuing person centered ethnography using contemporary reflexive methods and a cultural traditions model on a researcher in late life. It attempts to show the usefulness of life history research as a lens through which to examine the complex ways people age. It adds to literature dealing with ethnographic studies of aging women and demonstrates personal narrative as a way to convey information. Lastly it demonstrates the value of studies pursued by researchers in old age, and illuminates aspects of ethnographic work when women interview women.

Using a journey format, the paper uses personal narrative as a way to achieve its goals. The personal account is complemented by noting other ethnographic studies that have contributed to age studies literature, and it draws attention to the value of reflexivity in good ethnographic work as proposed by anthropologists Barbara Myerhoff and John Caughey.

The paper points toward research institutions who study aging valuing ethnographic findings and making use of researchers in old age to engage in ethnographic studies. It points to the possibility that elders engaged in such research may strengthen their sense of self and empower them as they make a contribution to age studies.

This paper deals with the transformative power of engaging in reflexive life history research, especially as it is done by an ethnographer in late life. This freeing from customary cultural ways of thinking may be as beneficial to the researcher as life review or reminiscence. This should be explored further.

The paper points to the idea, implicit not explicit, that an elder who engages in reflexive life history research that involves doing a self-ethnography, can benefit in ways similar to having engaged in life review or reminiscence. This is original.