Apparitions of Mary as Revelation

The Oxford Handbook of Divine Revelation ◽

10.1093/oxfordhb/9780198795353.013.15 ◽

2021 ◽

pp. 202-218

Author(s):

Chris Maunder

Keyword(s):

Social Change ◽

Cultural Constructs

The chapter will explore how apparitions of Mary are viewed as revelatory and prophetic, in that they are believed by devotees to articulate the divine perspective on history. The final published form of visionary messages is negotiated between visionaries, supporters, and Church authorities. The chapter charts developments and innovations in the understanding of Mary through a range of modern apparitions; using prominent examples, it concludes that prophecies are usually unfulfilled or at least unverifiable, and so are often understood by Catholic theologians as symbolic; finally, it argues that apparitions, even in the official Catholic view, are cultural constructs and thereby reveal aspirations about social change. The last section is illustrated through the apparition at Guadalupe in Mexico.

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Pluralistic Education in Speech-Language Pathology: Above and Beyond Didactic Trails

Perspectives of the ASHA Special Interest Groups ◽

10.1044/persp1.sig14.90 ◽

2016 ◽

Vol 1 (14) ◽

pp. 90-103 ◽

Cited By ~ 3

Author(s):

Maria Claudia Franca ◽

Ana Claudia Harten

Keyword(s):

Social Change ◽

Cultural Competence ◽

Minority Groups ◽

Linguistic Knowledge ◽

Factual Knowledge ◽

Speech Language Pathology ◽

Clinical Practicum ◽

Knowledge And Skills ◽

Cultural Constructs ◽

Language Pathology

Pluralistic instruction is about social change through education and requires thoughtful resourcefulness and commitment. It has long been emphasized that the development of cultural competence is an ongoing, lifelong process. Given this, it seems intuitive that multiple approaches and techniques must be utilized to support this development. This ever-evolving process involves acquisition of factual knowledge and skills that equip clinicians to assess and treat disorders as opposed to differences, while not overlooking disorders as differences either. This acquisition of knowledge and skills requires two primary pathways for linguistic knowledge attainment (a) dedicated coursework as a foundation for cultural and linguistic knowledge attainment, and (b) infusion techniques, in which culturally enriching concepts and issues are embedded across the curriculum. These essential complementary approaches comprise opportunities for diverse experiences in clinical practicum and interactions with minority groups. In this article, the authors describe pedagogical activities and approaches they implemented while teaching dedicated courses on multiculturalism at their institutions. The authors highlight the different cultural constructs addressed within the didactic methods, and provide suggestions for instructors considering multicultural instruction.

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“Cultural Constructs” and other Fantasies: Imagined Narratives in Imagined Communities; Surrejoinder to Gershoni and Jankowski's “Print Culture, Social Change, and the Process of Redefining Imagined Communities in Egypt”

International Journal of Middle East Studies ◽

10.1017/s0020743800052995 ◽

1999 ◽

Vol 31 (1) ◽

pp. 95-102 ◽

Cited By ~ 17

Author(s):

Charles D. Smith

Keyword(s):

Social Change ◽

Middle East ◽

Print Culture ◽

Imagined Communities ◽

Extensive Reading ◽

Present Issue ◽

Cultural Constructs ◽

Cultural Construct ◽

Benedict Anderson ◽

Egyptian History

Israel Gershoni and James Jankowski provide a spirited defense of their book, Redefining the Egyptian Nation, which I critiqued in the November 1997 issue of IJMES. They explain their ideas on nationalism and how they purportedly applied them in the book, and conclude that I have misread “both modern nationalism and Egyptian history.” That remains to be seen. What is certain is that one cannot find in Redefining the Egyptian Nation the analysis of the thought of Benedict Anderson and Anthony D. Smith presented in their response (“Print Culture, Social Change, and the Process of Redefining Imagined Communities in Egypt,” present issue). Neither can one find in Imagined Communities the ideas and the stress on “nationalism as a cultural construct” that they attribute to Anderson. Gershoni and Jankowski now allege intentions and arguments for books whose texts do not contain what they ascribe to them. Their claims here for Redefining the Egyptian Nation appear to reflect the more extensive reading on nationalism which they did for their recent co-edited book Rethinking Nationalism in the Arab Middle East rather than a familiarity with the literature evidenced in the book under discussion, which was published four years ago.

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