Exploring the Shared Experiences of Yazidis Who Survived Genocide

2021 ◽  
pp. 1-16
Author(s):  
Wendy Cook ◽  
Tom D. Kennedy ◽  
Ron Chenail ◽  
David Detullio ◽  
W. Alex Edmonds
Keyword(s):  
Shared Experiences

Tracing New Genealogies

2018 ◽  
Author(s):  
Jennifer J. Smith
Keyword(s):  
Country Of Origin ◽  
American Family ◽  
Community Or ◽  
Immigration Laws ◽  
Shared Experiences ◽  
Biological Relationships

Chapter four turns to a more intimate form of affiliation than either nation or community: family. The period from the 1970s onward has produced the greatest concentration of cycles since modernism, because writers embraced the cycle to express the contingency of being ethnic and American. Family, rather than community or time, is the dominant linking structure for many of these cycles, reflecting how immigration laws placed family and education above country of origin. This chapter focuses on the role of family in the production and reception of Amy Tan’s The Joy Luck Club (1989), Julie Alvarez’s How the García Girls Lost Their Accents (1991), and Jhumpa Lahiri’s Unaccustomed Earth (2008). These cycles argue that subjectivity—and by extension gender and ethnic attachments—derives not only from biological relationships but also from “formative kinship,” which originates in shared experiences that the characters choose to value.

Building the Community

2018 ◽  
Author(s):  
Marilyn Watson
Keyword(s):  
Caring Community ◽  
Shared Experiences ◽  
Shared History ◽  
Class Meetings ◽  
Whole Class ◽  
Do So

Laura used a variety of activities to help her students see themselves as part of a caring community from which they drew benefits and to which they had responsibilities. She engaged them in setting goals and norms for the classroom, provided lots of opportunities for shared experiences, and helped them build a shared history. She used class meetings to help them feel part of the whole class, and, together with her students, created special customs and experiences that helped define them as a group. Perhaps, most important, she encouraged her students to share in the responsibility for creating and maintaining their community, and she helped them do so.

scholarly journals “They Made us into a Race. We Made Ourselves into a People”: A Corpus Study of Contemporary Black American Group Identity in the Non-Fictional Writings of Ta-Nehisi Coates

2021 ◽  
Author(s):  
Yulia Hathaway
Keyword(s):  
Corpus Linguistics ◽  
Group Identity ◽  
Black People ◽  
Interdisciplinary Approach ◽  
Black American ◽  
Corpus Study ◽  
Black America ◽  
Shared Experiences ◽  
American Group ◽  
Identity Based

AbstractThis article examines representations of contemporary Black American identity in the non-fictional writings of Ta-Nehisi Coates. The dataset is a self-compiled specialized corpus of Coates’s non-fictional writings from 1996 until 2018 (350 texts; 468,899 words). The study utilizes an interdisciplinary approach combining corpus linguistics and corpus pragmatics. Frequencies of five identity-related terms in the corpus (African(–)Americans, blacks, black people, black America/Americans and black community/communities) are compared diachronically; then the pragmatic prosody of the terms is analyzed via the notion of control. The findings suggest that Coates’s representation of Black American group identity has shifted over time. Specifically, the terms African Americans and black America are replaced by the terms blacks and black people. The study’s empirical findings, considered through the theoretical framework on Black solidarity, suggest a shift in representation of group identity in Coates’s writings from an identity based on cultural and ethnic commonalities to an identity based on the shared experiences of anti-Black racism.

scholarly journals Taking Watsuji online: betweenness and expression in online spaces

2021 ◽  
Author(s):  
Lucy Osler ◽  
Joel Krueger
Keyword(s):  
Communication Technology ◽  
Emotional Expression ◽  
Communication Technologies ◽  
Phenomenological Analysis ◽  
The Internet ◽  
Face To Face ◽  
Ethical Implications ◽  
Shared Experiences ◽  
Online Spaces ◽  
Contemporary Context

AbstractIn this paper, we introduce the Japanese philosopher Tetsurō Watsuji’s phenomenology of aidagara (“betweenness”) and use his analysis in the contemporary context of online space. We argue that Watsuji develops a prescient analysis anticipating modern technologically-mediated forms of expression and engagement. More precisely, we show that instead of adopting a traditional phenomenological focus on face-to-face interaction, Watsuji argues that communication technologies—which now include Internet-enabled technologies and spaces—are expressive vehicles enabling new forms of emotional expression, shared experiences, and modes of betweenness that would be otherwise inaccessible. Using Watsuji’s phenomenological analysis, we argue that the Internet is not simply a sophisticated form of communication technology that expresses our subjective spatiality (although it is), but that it actually gives rise to new forms of subjective spatiality itself. We conclude with an exploration of how certain aspects of our online interconnections are hidden from lay users in ways that have significant political and ethical implications.

On the beginning of the world: dominance feminism, afropessimism and the meanings of gender

2021 ◽  
pp. 146470012110340
Author(s):  
Jennifer C. Nash
Keyword(s):  
Rhetorical Strategies ◽  
Shared Experiences ◽  
Gender Binary ◽  
The World ◽  
Political Commitments

Dominance feminism and afropessimist theory, despite their critical appearances three decades apart, are undergirded by similar rhetorical strategies, political commitments and argumentative moves. This is the case even as afropessimism’s citational trajectory rarely invokes dominance feminism, and often positions itself as a critique of feminism’s imagined conception of gender as white, one that is thought to be most emphatically announced in the work of scholars like MacKinnon who invest in a gender binary, and in women’s oppressed location in this binary. In this article, I insist on reading dominance feminism and afropessimism together. In so doing, I aspire to challenge afropessimism’s prevailing conception of gender, revealing that while it is often critical of feminist conceptions of gender – particularly conceptualisations of gender that are thought to insist on the shared experiences and positions of women – it actually relies on similar argumentative moves, and even rhetorical seductions, as dominance feminism.

501 Creating a Virtual Burn Camp Experience: Growth, Hope, Dream, Inspire

2021 ◽  
Vol 42 (Supplement_1) ◽  
pp. S97-S98
Author(s):  
Trudy Boulter ◽  
Nichole F Mayer ◽  
Kerry Mikolaj ◽  
Tim Schuetz
Keyword(s):  
Staff Training ◽  
Burn Injury ◽  
Leadership Team ◽  
Online Application ◽  
Group Activities ◽  
Supportive Environment ◽  
Shared Experiences ◽  
Day Of The Week ◽  
Community Growth ◽  
Virtual Platform

Abstract Introduction Our Burn Camps program has a suite of well-established residential programs. In 2020 we were forced to pivot to a virtual platform. Our goal was to uphold our mission; “to provide children who have sustained a burn injury and their families healing opportunities by offering inspiration, rehabilitation and shared experiences in a safe, nurturing and supportive environment.” Our theme “Always Together” utilized the following program pillars: creating community, growth, inspire, dream and hope. Methods Recruitment Campers/Counselors: The 2018–2020 campers were contacted providing virtual camp logistics and application information. Our best counselors returned as our 2020 staff. We built the same cabin groups as 2019. Staffing Camp leadership team and 2 Psychologists Platform The conference center provided ZOOM access for planning meetings and staff training. Four Zoom accounts were used to manage 8 cabin groups. Application A new online application was developed including the following questions: Coping with the pandemic, current social justice issues and access to technology. Schedule The schedule included 4 live meetings per day for 5 days. We included the anchors of camp: morning exercise, crafts, talent show, banquet, and play day. “Camp in a Box”: 125 boxes were designed and sent to campers, staff and donors. Boxes included envelopes for each day of the week, with content specific for each cabin. Results We had 62 campers registered for camp and 35 staff from across the country. Our “Camp in a Box” was successfully sent to 62 campers, 35 staff and 25 donors. We had four Zoom accounts. Each account was managed by a member of the leadership team. There was one primary Zoom account that hosted the large group activities for consistency. Each live activity that was offered was attended by 40–70 participants. Our Zoom calls were a mix of live and prerecorded videos. Counselors filled out a staff survey at the end of each evening allowing the leadership team feedback about the day’s activities and any camper concerns. Conclusions During a time when connection is so important, our community rose to the challenge and supported our campers. We were able to show that burn camp lives inside each of us no matter the location. Our campers and their families were engaged throughout the week and grateful for the opportunity. We learned a lot about running a virtual program and hope to use these concepts even when the pandemic is over.

‘Welcome to #GabFam’: Far-right virtual community on Gab

2021 ◽  
pp. 146144482110245
Author(s):  
Greta Jasser ◽  
Jordan McSwiney ◽  
Ed Pertwee ◽  
Savvas Zannettou
Keyword(s):  
Social Media ◽  
Qualitative Analysis ◽  
Social Networking ◽  
Virtual Community ◽  
Far Right ◽  
Social Networking Service ◽  
Shared Experiences ◽  
Funding Model ◽  
Social Media Platforms ◽  
Technological Affordances

With large social media platforms coming under increasing pressure to deplatform far-right users, the Alternative Technology movement (Alt-Tech) emerged as a new digital support infrastructure for the far right. We conduct a qualitative analysis of the prominent Alt-Tech platform Gab, a social networking service primarily modelled on Twitter, to assess the far-right virtual community on the platform. We find Gab’s technological affordances – including its lack of content moderation, culture of anonymity, microblogging architecture and funding model – have fostered an ideologically eclectic far-right community united by fears of persecution at the hands of ‘Big Tech’. We argue that this points to the emergence of a novel techno-social victimology as an axis of far-right virtual community, wherein shared experiences or fears of being deplatformed facilitate a coalescing of assorted far-right tendencies online.

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