This paper explores the meaning of existential intelligence by critically engaging with Nick Peim’s critique of “pure education.” Peim’s work challenges the ontotheological status of education as an unquestioned good, exposing its complicity in bureaucratic control, instrumental rationality, and the ecological devastations of the Anthropocene. Drawing on this critique, the paper reflects on the limitations of prevailing ethical and conceptual frameworks, which often prove inadequate in the face of systemic violence and historical crisis. To reimagine education beyond these limits, the (...) paper turns to Tanabe Hajime’s philosophy of metanoetics, engaging his work through the growing body of scholarship on the Kyoto School in philosophy of education. It is argued that Tanabe’s emphasis on radical self-reflection, repentance, and transformation offers an alternative grounded in lived, moral engagement with the world. The paper further considers this through the narrative of Franz Jägerstätter, as portrayed in Terrence Malick’s A Hidden Life, interpreting his path of non-reactive suffering, spiritual integrity, and unyielding love through the lens of Tanabe’s gyō–shin–shō (practice-faith-witness). In doing so, the paper proposes a framework for education that resists the dominant logics of progress, productivity, and control, making room for ethical transformation and communities beyond national egoism. (shrink)

In their defence of the school Jan Masschelein and Maarten Simons define it as a source of ‘free time.’ Drawing on Catherine Malabou's compelling reading of Heidegger in her The Heidegger Change, I aim to provide a strong ontological justification for the claims made on behalf of the school concerning free time, common goods, and renewing (changing) the world: the school provides free time; it transforms knowledge and skills into common goods; and it has the potential to give everyone the (...) time and space to renew the world. The paper enquires into what ‘free time as non-productive time,’ ‘common goods,’ and ‘changing the world’ mean on an ontological register, and why therefore the school is so precious and warrants our utmost care in the face of its conservative and progressive critics alike. I discern a single underlying notion, the notion of essence as mutability, constituting the link connecting free time, common goods, and renewal of the world. (shrink)

This book presents an original exploration of philosophical questions pertaining to the ways we grasp the Absolute by bringing together the Buddhist notion of interpermeation of all phenomena into contemporary strains of thought in continental philosophy. This text introduces an ontological concept, granularity, deploying it to probe questions concerning the intersection of ontology, ethics, and education. A wide range of issues in metaphysics are covered—including being, nothingness, unity, plurality, truth, change, transformation, subjectivity, contradiction, coherence, potentiality—from the perspective of thinkers such (...) as Hegel, Heidegger, Badiou, Meillassoux, Malabou, Žižek, and Harman. The text deploys granularity in arguing for an ethics of unconditional hospitality within education. This volume is intended for students and researchers working in the areas of philosophy of education, philosophy of religion, and continental philosophy. (shrink)

We are no longer in a position to attribute a positive essence to humanity and its presumed centrality. What it means to be human cannot be ascertained once and for all or in any a priori fashion....

Many political and economic forces are driven by the desire to eliminate democratic plurality in today’s political juncture. Democratic republicanism itself in its contemporary forms has failed to address many of the daunting moral, political, economic, social, technological, and ecological challenges we face today. It is argued that to fulfill its essence of egalitarian freedom and social justice, democratic republicanism must first decouple from the global neoliberal capitalist regime and secondly embrace some form of postcapitalist and posthumanist orientation guided by (...) a new attractor, a teleological approach anchored in a new telos of superhumanity. Democracy without a telos of superhumanity is a democracy in name only. It is time to lay our teleophobia aside and propose a strong teleological account in the vein of a Buddhist no-self doctrine at the heart of the onto-politico-economy. (shrink)

This study aims to explain Murray Bookchin's understanding of “so-cial ecology”. Following the aim of this study, we will first offer the reader some explanations to give a general insight into ecological problems and the histori-cal development of the ecology movement. Next, we will examine the criti-cisms made by Bookchin to different approaches which constitute the ecology movement, to Marxism and anarchism and the analyses of his dialectical natu-ralism doctrine, hierarchy and capitalism, and communalist ideology. After the-se examinations, we will (...) convey the criticisms directed to social ecology and try to realize the secondary aim of our study. The mentioned secondary aim is to draw attention to the inadequacy of the theoretical basis of Bookchin's analysis of hierarchy. I will argue that Bookchin treated hierarchy as a historical, anth-ropological, economic, social, biological, psychological, and political category, but failed to explain the metaphysical foundations of hierarchy. This means that Bookchin's anti-hierarchy and anti-state position, i.e., his communalist ideology result in questions that need to be answered. I will claim that unless these questions are answered, it would be unmaintainable to fully defend the understanding of social ecology. (shrink)

The core idea explored in this chapter is whether we can live without psychological conflict, discontent, and anxiety. In other words, is it possible to eliminate psychological trauma, the state of self being divided against itself, completely? Positively put, is it possible to live immersed in a state of consciousness of wholeness, unification, and undividedness? To address this question, Žižek’s interpretation of the second draft of Schelling’s Die Weltalter (Ages of the World) in his The Abyss of Freedom is engaged (...) vis-à-vis Sean McGrath’s work on Schelling. Employing the notion of interpervasiveness of forms, that is, granularity, the reader is invited to enter an intricate labyrinthine matrix of Schelling-Žižek-Hegel-Lacan-McGrath interminably interpreting and reinterpreting each other. Whosoever we start with—Žižek’s Schelling, McGrath’s Schelling, Hegel’s Schelling, Lacan’s Hegel, Schelling’s Hegel, Žižek’s Hegel, Žižek’s Lacan, Žižek’s Lacan’s Hegel, McGrath’s Lacan, Žižek’s Lacanian reading of Schelling against Schelling (!) and so forth—the others are immediately within reach: any one starting point leads to all and more since any one starting point is granular containing all and more. Here, only a few threads of this interminable labyrinth are rehearsed. (shrink)

The pedagogical core of the overall argument is delineated in reference to the notion of hyperholistic education. The latter embodies the therapeutic principle of revealing and bringing into action the unconditioned in any thought pattern. Any philosophical position, by virtue of the interpermeation of all philosophical positions, is the embodiment of the unconditioned. Therefore, hyperholistic education can deploy any conceptual perspective as a therapeutic device to shake the self out of its hypnotic stupor. Accordingly, the question of self is analyzed (...) in its ontological, phenomenological and psychological registers with the goal of situating this analysis within the spectrum of consciousness development that spans the entire psyche of a human being. A spectrum of consciousness model employed by Ken Wilber is brought into play in this context. According to the latter, the human psyche has three basic unfolding structures: prerational, rational, and transrational. Hyperholistic education follows the path of transformation from prerational to rational to transrational levels of psychic development in the face of ontological ambiguity. To illustrate the issue of overcoming the limitations of rational mental-egoic consciousness, Bergson and Levinas’ thought as well as the analysis of various contemporary Promethean projects are utilized. In contradistinction to contemporary teleophobia, a Buddhist Prometheanism in the form of the ethics of the Bodhisattva ideal is formulated. (shrink)

As far as hyperholistic education is concerned, ontology, epistemology, ethics, psychology, and politics are inextricably intertwined. Neo-Tiantai ontology, the Buddhist Promethean project in the form of the ethics of the Bodhisattva ideal, transformations of consciousness from pre-egoic state to egoity to granularity are all intimately interwoven, for, at bottom, they all point, as the natural consequence of the notion of granularity, to non-hierarchical equality as the immanent source of action in the world. Another word that can be employed to refer (...) to this complex is ecology: the intuitive, immanent, self-developing, self-organizing unitary whole encompassing all its contradictions within which human life is constituted. The German tradition of Bildung in its contemporary forms is analyzed in relation to the ecological aspect of hyperholistic education to support the claim that Bildung is still a relevant concept for education in late modern societies. Levinas, Biesta, and Žižek feature as conversation partners in the discussion of the granularity of subjectification as the tension between egological and nonegological modes of existence. (shrink)

Catherine Malabou’s groundbreaking interpretation of Heidegger in her book The Heidegger Change provides an occasion to suggest strong parallels between Heideggerian and Daoist/Buddhist ontologies. In her imaginative reading of Heidegger, Malabou comes close to a Buddhist/Daoist conception of change: the metamorphosed Dasein is a daoist Dasein. Here an attempt is made to think together presence, in its Buddhist sense revealed by way of satori, and presencing, in its Heideggerian sense, that is, the sense that there is no foundation beyond the (...) epochal play of the concealing and revealing of being. Presence and presencing refer to granularity in the mode of eternity and temporality, respectively. These two modes, which are not-two, interpervade. The self-givenness of being oscillates between these two modes, hence its ambiguity since by nature this oscillation is a transparent-non-transparent process. There is really no oscillation between two distinct and separate modes or poles. The poles are always-already intertwined. Given this, within the context of Malabou’s reading of Heidegger, the originary mutability, or oscillation, of there is/it gives is analysed and the implications of such an analysis for the meaning of schooling are explored. (shrink)

A conclusion in the form of a tapestry is no conclusion for granularity is not about tying up the loose ends. It is rather about not being able to tie up the loose ends ever. Therefore, this conclusion is nothing but beginning anew, or simply the continuation of introduction by other means. In this spirit, some further attempts to think the Absolute anew are presented. Peirce’s categories of firstness, secondness, and thirdness are offered to facilitate the articulation of the notion (...) of absolute justice in relation to the critique of Žižek’s work to drive home the message that transrational satori experience is far from pathological. (shrink)

In this paper, I argue that Dewey’s pragmatist aesthetics, and in particular, his concept of consummatory experience, should be engaged anew to rethink the merits of the Philosophy for Children programme, which arose in the 1970s in the US as an innovative educational programme that aims to use philosophy to help school children improve their ability to become more conscious of and make judgments about the aspects of their experience that have ethical, aesthetic, political, logical, or even metaphysical meaning. Although (...) an international success, the PFC programme has attracted many criticisms from a variety of directions. I claim that Deweyan concept of consummatory aesthetic experience is broad and flexible enough to provide a robust framework to make sense of the pedagogical horizon of PFC and therefore fruitfully engage the various critics of the movement coming from religious and social conservatives, educational psychologists, critical theorists, postmodernists/posthumanists, and professional philosophers themselves. The goal of this paper is to offer in a preliminary fashion the basic elements of Deweyan pragmatist aesthetics, which was principally elucidated in his Art as Experience, to defend PFC as a viable pedagogy. (shrink)

In this paper, I intend to discuss what I would like to call “the ideal of teaching as consummatory experience” in relation to John Dewey’s concept of “experience,” as the latter was elucidated in his later works, especially Art as Experience. What I have in mind with the phrase “the ideal of teaching as consummatory experience” basically points to what it means to be fully alive as a teacher and what happens when teaching is experienced in such a manner. In (...) other words, what is the relationship between teaching that is truly fulfilling for the teacher and experience that is truly educative for the student(s)? There is no doubt in my mind that the two are intimately connected. Truly fulfilling teaching and truly .. (shrink)

An intriguing interresonance plays out between various forms of Mahayana Buddhist ontology and Žižek’s dialectical materialism. His disdainful critique of Buddhism is well-known. As a cultural critic, Žižek might be onto something in his contention that Western Buddhism functions as the perfect ideology for late capitalism. As an ontologist, however, he seems to be ambivalent regarding the parallels between the Buddhist Void, to which the Western Buddhists supposedly withdraw, and his elaboration of a new foundation of dialectical materialism. Žižek is (...) one of the few contemporary continental philosophers who do not hesitate to engage Buddhism. My claim is that, notwithstanding his criticism, Žižek is much closer to Mahayana than he thinks. My aim therefore is to demonstrate how this is so. To do this, I will mainly focus on the following forms of Mahayana thought: śūnyatā in the context of Nāgārjuna's the Two-Truth doctrine, Tiantai School of Chinese Buddhist concept of li, and Nishida Kitarō’s philosophy of basho, which was heavily influenced by the Japanese Zen/Pure Land Buddhism. After going through some of the preliminary affinities among Mahayana forms and Žižek in its absolute contradiction, and materialism as the contradictory/paradoxical field conceived as an atheistic religious field, and so on), I will analyse each school of Mahayana mentioned above and point out the parallels between these and Žižek’s own thought. (shrink)

In this paper, an account of two novel ontologies is given to point to the need to revise the status of facts in school curriculum. It is argued that schooling is in dire need of re-enchantment. The way to re-enchant schooling is to re-enliven the world we inhabit. We need to fall head over heels in love with the world again. In order to do that, we need to shake up our conception of “the hard and cold facts of the (...) world” to make the latter come alive radiating vibrancy and luminosity out into the world. Facts have to be liberated from their “cold and hard” status and become things that captivate us with their uniqueness and dynamism. To the extent that facts enchant (instead of merely re/present the world), working with them leads to educative experience. To work out how to let the facts do that, two thinkers and two ways to reconceptualize ‘facts’ are discussed: Graham Harman and his objects, and Ken Wilber and his holons. (shrink)

This article is about a pedagogical movement I discern in Quentin Meillassoux’s ontology. The goal of the essay is to introduce his approach to reality in outline form and offer it as a possible route to conceptualize education as the practice of keeping the bodymind attentive and agile against its unsound ossification by way of providing a unified heightened sense of meaning, that is, consummatory experience, in a radically open and contingent world. Meillassoux offers a new conception of necessity and (...) contingency based on the Badioun principle that ‘nothing is inaccessible to reason.’ This move helps Meillassoux to claim that reason can access the absolute for there is no inaccessible necessary transcendence by providing an intriguing critique of the principle of sufficient reason. As a result, Meillassoux’s argument leads to the conclusion that the only necessity is contingency itself. By excluding any necessary being, but also maintaining the absolute necessity of contingency itself, Meillassoux establishes what he calls the “factial.” Meillassoux’s factiality induce pedagogical interventions that lead to acquiring a new point of view whereby ossification of bodymind is staved off and a state of mind that is endlessly fascinated by the immanence, or the most radical becoming, of the world is achieved. (shrink)

In this article, it is argued that the inordinate amount of time and attention given to the use of textbooks in education inadvertently leads to deadening miseducative experiences and creates a learning environment where what Dewey calls ‘consummatory experience’ is thwarted. In order to unpack this thesis, Dewey’s pragmatist aesthetics is engaged, and in particular, his concept of consummatory experience is defined and its temporal nature is elucidated by referring to two modes of time: chronological and phenomenological. Subsequently, the relation (...) between teaching and consummatory experience is elucidated to uncover the reason why using textbooks is counterproductive. (shrink)

This paper discusses the repercussions of a new metaphysics—speculative/weird realism—for education and pedagogy. A historic shift is taking place in present-day continental philosophy, which involves an explicit and renewed call for realism. One of the most salient features of this development is a revitalised interest in ontological questions. As part of this overall trend towards realist and materialist ontologies in current continental thinking, the paper particularly focuses on Graham Harman’s object-oriented ontology, which claims that aesthetics is first philosophy. Harman’s object-oriented (...) philosophy is an approach to metaphysics and ontology that is enamored by the experience of the vibrant yet inscrutable autonomous reality of objects. In order to come to terms with this new approach to reality, I suggest education be conceived as the cultivation of an aesthetic attitude understood as the ability to uphold the tension between relational and non-relational aspects of objects understood in the Harmanian idiom. (shrink)

The Twin Cities is home to one of the largest and most vital GLBT populations in the nation-and one of the highest percentages of gay residents in the country. Drawn from the pioneering work of the Twin Cities GLBT Oral History Project-a collective organization of students, scholars, and activists devoted to documenting and interpreting the lives of GLBT people in Minneapolis and St. Paul-_Queer Twin Cities_ is a uniquely critical collection of essays on Minnesota's vibrant queer communities, past and present. (...) A rich blend of oral history, archival research, and ethnography, _Queer Twin Cities_ uses sexuality to chart connections between people's lives in Minnesota. Topics range from turn-of-the-century Minneapolis amid moral reform-including the highly publicized William Williams murder trial and efforts to police Bridge Square, aka "skid row"-to northern Minnesota and the importance of male companionship among lumber workers, and to postwar life, when the increased visibility of queer life went hand in hand with increased regulation, repression, and violence. Other essays present a portrait of early queer spaces in the Twin Cities, such as Kirmser's Bar, the Viking Room, and the Persian Palms, and the proliferation of establishments like the Dugout and the 19 Bar. Exploring the activism of GLBT/Two-Spirit indigenous people, the antipornography movements of the 1980s, and the role of gay men in the gentrification of Minneapolis neighborhoods, this volume brings the history of queer life and politics in the Twin Cities into fascinating focus. Engaging and revelatory, _Queer Twin Cities_ offers a critical analysis of local history and community and fills a glaring omission in the culture and history of Minnesota, looking not only to a remarkable past, but to our collective future. (shrink)

Marianna PapastephanouUniversity of CyprusSince Plato’s allegory of the cave two educational-philosophical critical modes have stood out: the descriptive (reality as it is) and the normative (reali...

In the current research, using methods of oral history of philosophy, oral communication (in particular, interviews) is considered only as a technical phase in preparing the final text. The author claims that the primary audio or video recordings of such an interview, an "oral draft," should be considered independent material. After all, the written text does not reflect the interlocutors' intonations; comparing the source material and the final text may become important for future researchers. After the transcribed and agreed text (...) of the interview took its final shape, it should be analyzed by the interlocutors and supplemented with a commentary. This commentary aims to (1) clarify vague points of the text and (2) record the further opinions of the interviewer and interviewee. Therefore, the purpose of an interview that uses an oral history of philosophy should be an audio/video recording, a final text, and a commentary. (shrink)

Natalia Reva's interview with Amina Khelufi, devoted to the status of the oral history of philosophy, modern research in this field and prospects for its development. This interview is an Appendix to Natalia Reva's article published in this issue of Sententiae.

Opacity – or the lack of transparency - impacts patients’ ability to participate in and contribute to decision-making. This contribution examines how opacity affects patient engagement in the context of oral potentially malignant disorders. The discussion focuses on three key areas: the effects of unclear disease classifications on patient perceptions of their health; the ways in which ambiguous healthcare pathways create barriers for both patients and providers; and the broader impact of opacity on patient autonomy. The conclusion explores strategies to (...) reduce or mitigate these challenges, including fostering epistemic networks for patients and healthcare providers and embracing the value of humility in care work. (shrink)

Oral health is a critical part of overall health. The current COVID-19 pandemic has highlighted the importance of oral health. In this article, we describe how dental practice has been impacted by COVID-19, identify the public health response to COVID-19, and explain the gradual resumption of dental care after the initial disruption due to the pandemic. Finally, we discuss how long-standing health disparities in oral health have been exacerbated by the current pandemic.

This article examines the distinction between orality and writing in the work of Emmanuel Levinas as a key to understanding the genesis of his notion of teaching. The analysis seeks to lay the groundwork for a pedagogical reading of his thought, arguing that this requires reading beyond _Totality and Infinity_, where teaching is stripped of its pedagogical content. The exploration of unpublished writings and Levinas’ texts devoted to Jewish education enables the reconstruction of his ideas on school and reading, (...) as well as an examination of the influence of the Talmudic tradition upon his conception of scriptural interpretation. From this foundation, it is concluded that reflections on the pedagogical aims of the _École Normale Israélite Orientale_ and on the tradition of Torah reading permeate his unpublished texts, thereby offering a framework that contextualises and justifies the appearance of certain pedagogical terms within them. In this regard, the article opens a new avenue for interpreting Levinas' unpublished works through an educational lens and demonstrates that, whilst it is possible to recover a pedagogical dimension in his work, this dimension was configured prior to the writing of _Totality and Infinity_. (shrink)

Oral history of philosophy: written format.

This is a study of the Ugandan poet and cultural critic Okot p'Bitek. In his poems and critical essays, Okot engages with the oral traditions of his people—the songs, dances, funeral dirges, and so forth—seeing them as manifestations of the people's philosophy of life. Imbo's book aims to make explicit the philosophical questions raised in Okot's work, placing them within the wider picture of contemporary African philosophy as a whole.

This paper offers a conceptual reflection on oracy within UK higher education, linking contemporary calls for its development to broader debates about the relationship between speech, writing and knowledge. While recent initiatives have drawn attention to the importance of academic talk, oral assessment practices frequently privilege polished, slide-assisted presentations that emphasise performance and product over exploratory reasoning. In response, the paper proposes the initial conceptualisation of an alternative study practice - the ‘oral essay’ - defined as a spontaneous, structured academic (...) monologue delivered without visual aids or pre-written manuscripts. Rather than positioning oracy primarily as communicative competence, the oral essay is framed as a practice of disciplinary reasoning that foregrounds temporality, articulation and thinking-in-action. Drawing on theories of language and philosophical accounts of technological mediation, the paper argues that such a task may reopen space for ‘speech in the making’ that unfolds live instead of being pre-rehearsed. The oral essay is not presented as a replacement for existing assessments; it is envisaged as a pedagogical intervention aimed at rebalancing normative, technological and epistemic pressures shaping contemporary academic speech. (shrink)

This paper examines incorrect use of oral contraceptives (OCs) in rural Bangladesh by using data from an OC compliance survey. Of the 1031 current users of OCs interviewed, about 13% took their pills out of sequence, while 17% left incorrect intervals between pill packs. Forty per cent of the women reported missing one active pill during the 6 months prior to the survey, and 74% of them took correct action with the missed pill. Of the women who missed two active (...) pills (16%), only 9% took correct action. Multivariate analyses revealed that women's education and their husbands' support helped protect against taking incorrect action with a missed pill. The fieldworker's contact was found to protect against leaving an incorrect interval between pill packs. Women who had membership of non-government organizations were less likely to interrupt their pill use, and more likely to take their pill out of sequence. The present study underscores the need for providing women with more support in their pill use, and advocates that service providers should be the focal point of efforts. Husbands' support is essential to improve the pill-taking behaviour of Bangladeshi women. (shrink)

Esta conferencia formó parte del encuentro “Archivos Sonoros y cultura popular” realizado el 17 de septiembre de 2019 en el marco del Coloquio sobre Memorias Populares organizado por Doctorado en Historia y la Maestría en Historia y Memoria de la FaHCE junto a la presencia del historiador italiano Alessandro Portelli. En dicha conferencia, las autoras presentaron el archivo oral “Memorias encontradas” de la Comisión por la Memoria (CPM). Por un lado, relataron la historia de la producción y recolección de entrevistas (...) surgidas a partir de los distintos trabajos de la CPM y, por el otro, reflexionaron sobre algunas particularidades de la serie “El archivo y el testigo”: el contexto de producción, el diálogo entre el relato oficial/policial y la voz de las y los testigos, los distintos modos de narrar, de contar. (shrink)

This article examines the role of African orality in philosophical thought, analysing how the wisdom of the _Indongos_ challenges dominant epistemic hierarchies. Through a qualitative and hermeneutic approach, this study reviews philosophical and literary sources to show how oral traditions embody ontological and ethical intuitions. The analysis of Angolan authors such as Xitu and Pepetela —within the framework of the Philosophy of Sagacity and Foucault’s concepts of discipline and parrhesia— demonstrates that literature in Angola extends oral philosophy, articulating reflections (...) on identity, justice, and collective existence. The results highlight that orality is not a pre-philosophical stage, but rather a mode of rational discourse with its own criteria of validity. The discussion concludes that restoring the philosophical status of oral traditions redefines the ontology of the text and contributes to the broader project of decolonising knowledge. (shrink)

Discussion by Yevhen Holovakha, Inna Holubovich, and Olena Liseyenko on the Disciplinary Status of Oral History of Philosophy and Oral History of Sociology.

Our understanding of the complexity of the oral biome and of the role of the various constituent bacteria in the aetiology of dental disease is growing. Probiotics and their relationship with prebiotics, as well as other microbiome‐based interventions, could be useful in preventing and treating dental disease and in promoting oral health. However, given the promise and early stage of this treatment approach, there are also a number of ethical, social and regulatory issues associated with innovative probiotic therapy. In this (...) article, a brief update is given on contemporary theories of the aetiology and management of the two commonest dental diseases, and on the roles of pre‐ and probiotics and oral biome transplant in the management of these diseases. The focus is primarily on four core issues: informed consent, risk–benefit assessment, how to determine suitable healthy donors, and commercialization and regulation. We discuss the safety and benefits of oral probiotics, not only concerning the products and quality control during their manufacture, but also regarding the depth of public knowledge about this topic. We point out that the requirement of listing ingredients honestly might be insufficient, and that the prevalent rhetoric of ‘natural’ and ‘organic’ as well as some health claims in the translational, innovative probiotic industry and markets are themselves misleading and should be carefully scrutinized. Finally, we suggest an ethical imperative to find a balance between scientific research and industry, and public health in the regulation of probiotics. (shrink)

Social epistemology has paid little attention to oral historiography as a source of expert insight into the credibility of testimony. One extant suggestion, however, is that oral historians treat testimony with a default trust reflecting a standing warrant for accepting testimony. The view that there is such a standing warrant is sometimes known as the Acceptance Principle for Testimony. I argue that the practices of oral historians do not count in support of APT, all in all. Experts have commonly described (...) oral traditions as oriented towards political, cultural and entertainment ends, and not only—or not even—towards an accurate depiction of past events. Even when accuracy is the emphasis, many historians of oral tradition do not trust such testimony as APT would suggest; the importance of gathering supporting evidence is a consistent emphasis. Yet oral historiography, both of traditions and more generally, does hold out lessons for the epistemology of testimony, implicating a wider range of social.. (shrink)

Los tópicos sobre salud oral en los programas académicos de las carreras de ciencias de la salud son insuficientes. El propósito de este trabajo fue Identificar los tópicos sobre salud oral en los programas académicos de las carreras de ciencias de la salud de la Universidad del Alba. Se realizó un estudio transversal-observacional de los programas académicos de las carreras de ciencias de salud que imparte la Universidad del Alba. Los tópicos sobre salud oral en los programas académicos de las (...) carreras de la Facultad de Ciencias de la Salud basados en competencia son escasos. (shrink)

The indigenous people of sub-Saharan Africa approach their Supreme Being and express their reverence in diverse ways, as depicted in the different local names that describe this supernatural being. The African cultural worldview foregrounds that virtuous rapport with the Supreme Being provides wisdom and facilitates good cohabitation among humans. It is argued in this article that teachings from the Christian Bible contribute negatively to the disintegration, fragmentation and death of indigenous knowledge systems, which include African cultural values, memory and oral (...) traditions. Recently, some African scholars have begun to create awareness of some of Africa’s lost treasures. However, such contributions are disappointingly few. This study argues that memory and orality among Africans should be promoted and supported through various platforms, such as academic writing. This article will discuss memory, orality and ‘God-talk’ in terms of the following: teachings on moral values (e.g. relationships, marriage, humaneness [ubuntu or hunhu]) and the preservation of cultural heritage. The discussion uses qualitative analysis of secondary data and personal observation.Contribution: Firstly, the present study will provide for the readership in general, and academia in particular, a new perspective on African customs and indigenous belief systems about a Supreme Being. For example, Musiki as a Shona local dialect name for ‘God’ was already in use before the emergence of Christianity in Southern Africa. Secondly, previous contributions have not sufficiently explored memory and orality. This investigation serves as a resource or starting point for further research on memory and orality. (shrink)

Purpose: The purpose of this article is to present the stylistic and thematic analysis of Geez poetry, in a way that examines the profound and complex meaning that it carries.Research Methodology: The article methodology consisted of qualitative research methodology and a purposive sampling was used in field work. Secondary data was also obtained from books and scholarly journals and duly acknowledged. Idiomatic and literal translation methods were used, with special emphasis on meaning rather than form. The translation from Geez to (...) English was conducted by the researcher and content analysis was used to analyze the data.Findings: The poems revealed a rich, valuable aesthetics and dynamic changes taking place in the cultural mold of the Geez speaking society. It has also revealed that a huge amount of Geez oral poetry still remains unrecorded. It has also shown that Geez oral poetry is not being learned by the young generation and this could lead to a loss in cultural practices embodied in it.Unique Contribution to Theory, Policy and Practice: The article will contribute to the preservation, documentation and research endeavors being undertaken by researches, educators as well as policy makers involved in areas related to the study of the classical language of Geez. This is because none of Geez poetry has been composed, written or recorded in any parchments or books by the churches at all. Hence, it is only too obvious that a massive amount of poetic wisdom has been lost that future generations could have benefited from. (shrink)

Often understood as synonymous with “oral history” in Indigenous title and rights cases in Canada, “oral tradition” as theorized by Jan Vansina is complexly imbricated in the European genealogy of “scientific history” and the archival science of Diplomatics with roots in the development of property law and memory from the time of Justinian. Focusing on Tsilhqot’in Nation v. British Columbia, which resulted in the first declaration of Aboriginal title in Canada, this paper will discuss Tsilhqot’in law in the context of (...) the court’s deployment of Vansina’s theory and its genealogy, and conclude that “oral tradition” functions as a legal fiction enabling the court to remain in the familiar archive of its own historiography while claiming to listen to the Elders. (shrink)

South Africa has a long history of orality deeply embedded in the archival memory of the ‘Other’ or the history of the poor and oppressed. Their untold stories, undocumented histories with displacing identities are how the historical ‘Other’ has been perceived by colonialism and the apartheid regime. The ‘Other’ or primary oral communities in the context of this article can be seen by a name, a face and a particular identity, namely, indigenous people. This article will engage the work (...) of Finnegan on what is ‘Orality – if anything’. The term ‘orality’, as a conceptual tool, can help us to widen our horizons and attention to forms of human creativity and imagination which was neglected or unnoticed by scholars. Orality has forced scholars to ask new questions on what is the meaning of ‘text’ and encouraged and challenge scholars in orality and literacy research with a new analysis of what we thought we already knew. The article engages oral and written research and how it can assist in understanding the discourse of the ‘Other’ and the power relation in reconstructing and re-ordering of their social universe through collective memory, songs, rituals, satire, drama and political protest which at large was perceived by the apartheid era and Western colonisers as savage, uncivilised and barbaric. The oral discourse of the ‘Other’ has become part of the power struggles politically and educationally in South Africa. Orality has further reshaped the Christian discourse in South Africa and Africa as the poor and oppressed find new power in a discourse of metaphysics of presence of the Gospel through preaching and bearing witness of their new encounter spiritually. (shrink)

This issue of Business & Society contains the transcripts of 12 oral history interviews with founders of and early contributors to the business and society/social issues in management field. The publication of these interviews is the culmination of a very long-term project, with the first interview having been conducted in 1993 with Lee Preston and the most recent interview having been conducted in 2011 with Jim Post. This project has been very much of a team effort with Sandra Waddock, John (...) Steiner, Mary Mallott, Ariane Berthoin Antal, and, of course, our interviewees all playing important roles. (shrink)

This paper is concerned with the use of interviews with scientists by members of two disciplinary communities: oral historians and historians of science. It examines the disparity between the way in which historians of science approach autobiographies and biographies of scientists on the one hand, and the way in which they approach interviews with scientists on the other. It also examines the tension in the work of oral historians between a long-standing ambition to record forms of past experience and more (...) recent concerns with narrative and personal ‘composure’. Drawing on extended life story interviews with scientists, recorded by National Life Stories at the British Library between 2011 and 2016, it points to two ways in which the communities might learn from each other. First, engagement with certain theoretical innovations in the discipline of oral history from the 1980s might encourage historians of science to extend their already well-developed critical analysis of written autobiography and biography to interviews with scientists. Second, the keen interest of historians of science in using interviews to reconstruct details of past events and experience might encourage oral historians to continue to value this use of oral history even after their theoretical turn. (shrink)

Debate on orality-literacy contrast has lingered for a long time, especially in modern knowledge traditions. Generated by the question of whether orality and literacy synchronically co-exist, or literacy diachronically began with writing, the knowledge of orality-literacy contrast has privileged the assumption that literacy began with writing. Against this backdrop, this article argues (despite that literature to the contrary is vast), that the knowledge of orality-literacy contrast does not exist in the Yorùbá knowledge tradition. Premised on the (...) Yorùbá concepts of ìtàn (i.e., a living framework of knowledge production as a narrative enterprise) and àrọ́bá (i.e., a living framework of knowledge production as a critical enterprise and as a communal enterprise) and the Yorùbá philosophical conception of orí, this article speaks to the problem of Euro-monolithic domination on education, knowledge traditions, human development and nation-building in Africa and beyond. It speaks to how colonial writing, through the formulation of orality-literacy contrast, displaces rationality in the oral philosophical tradition of the Yorùbá, like elsewhere in the continent. It discusses how orality-literacy contrast, until the present, has reproduced the cultural and scientific dependence of Africa on the West. It deconstructs the Euro-monolithic domination to show the problem of knowledge production and consumption in colonial education, and clarifies the contributions of the Yorùbá to world philosophies, knowledge traditions and decolonial epistemologies. This article thus shows the importance of ìtàn, àrọ́bá and orí to de-Westernising traditions of knowledge production and education as a way of decolonising the Yorùbá knowledge tradition, self-development, nation-building and the collective destiny of postcolonial Africa. (shrink)