They explore how rhetoric about postraciality complicates the ways humanities teachers historicize
or talk about race and current events in college classes, how students' thinking about race fosters new ways for contextualizing its study, the teaching strategies that help students navigate the current moment, how students and teachers negotiate racial issues as individual and social phenomena and as pedagogical and humanistic imperatives, and how the tension related to race can be turned into a productive force.
But as Shimoda points out, though historians are quick to historicize
the nation-state, they have "tended to give localities a pass" (6).
the present is a strategy to study curriculum through the rules and standards of its "reason." To study how we understand ourselves and the world is, one sense, akin to asking a fish about the water in which it swims.
Considering a large selection of his work, he discusses to historicize
or not to historicize
, from time to history, the historical search for the unhistorical, human history and the human condition, history and revolution, and history and a note on ethics.
It's important to investigate (that is, historicize
) the reasons why this idea has, in certain times and places, taken on a timeless and transhistorical application as if the history of the idea does not merit investigation.
The author argues that studies on black women's self-employment need to historicize
these women's involvement in the informal economy by examining the conditions for women who navigated work under colonialism, slavery and pre-industrialization.
Can Schleiermacher's quest for the source of religious feeling be said to historicize
theology the same way Hegel and Schelling are supposed to have historicized their respective Faculties?
He uses these concerns as an antidote to the dictum he himself phrases so emphatically: "To historicize
is to academicize" (p.
He takes a long-term and detailed historical approach in order to historicize
the powerful meaning and tenacity of current fears of the "other" that stand behind identity markers and concepts such as Rwandophone and Balkanization, which continue to fuel the present Kuvien identity conflict in eastern Republic of Congo.
While there is no single "idea of Haiti," Haiti has been singularly represented as exceptional, unnatural, and even unexplainable, suggests Polyne (New York U.), who here presents 11 essays that aim to critically historicize
and contextualize representations of Haiti, structured around three central ideas: revolisyon (revolution)/kriz (crisis), moun (person/humanity)/demounization (dehumanization), and ed (aid).