Moment Of Recognition Research Articles

Mexican American Educational History: A Moment of Recognition

Mexican American educational history has become a vibrant field of study since the late 1980s. In the last seven years, however, it is notable that this research has inspired community-based efforts to preserve and publicly commemorate challenges to unequal education. In this commentary, we discuss the archival recovery of the Francisco Maestas et al. v. George Shone et al. case in Alamosa, Colorado; the excavation of El Colegio Altamirano in Hebbronville, Texas; the complexity of memorializing the Mendez v. Westminster case in Orange County, California; and the implications of archival and oral history research connected to the Soria v. Oxnard School Board of Trustees case in Oxnard, California. These examples illuminate the highly contested spaces that public schools held for Mexican Americans and the role scholars and communities can play in acknowledging those moments. We see public schooling as a place where liberation and hope can occur and where scholars and communities can engage together. This is a call to continue to create relationships that lead to the recognition of past struggles and acknowledge the enduring quest for educational equality.

Neural segregation and integration of sensory, decision, and action processes during object categorization

Neural and computational evidence suggests that perceptual decisions depend on an evidence accumulation process. The gradual reveal fMRI method, which prolongs a decision to match the slow temporal resolution of fMRI measurements, has classified dorsal visual stream regions as “Action” (alternatively, “Moment of Recognition” or “Commitment”) and ventral visual stream regions as “Accumulator.” Previous gradual reveal fMRI studies, however, only tested actions that were in response to decisions and, thus, related to evidence accumulation. To fully dissociate the contribution of sensory, decision, and motor components to Action and Accumulator regions in the dorsal and ventral visual streams, we extended the gradual reveal paradigm to also include responses made to cues where no decision was necessary. We found that the lateral occipital cortex in the ventral visual stream showed a highly selective Accumulator profile, whereas regions in the fusiform gyrus were influenced by action generation. Dorsal visual stream regions showed strikingly similar profiles as classical motor regions and also as regions of the salience network. These results suggest that the dorsal and ventral visual streams may appear highly segregated because they include a small number of regions that are highly selective for Accumulator or Action. However, the streams may be more integrated than previously thought and this integration may be accomplished by regions with graded responses that are less selective (i.e., more distributed).

Unintentional designs in ecology: The case of river Periyar in Kerala

AbstractThis paper moves across the ecological assemblages of the Periyar basin in Kerala. It argues that the connectivities and unintentional designs that emerge bespeak the Anthropocene in its regional and political peculiarities. The river has never been a conduit of water alone. The narrative builds broadly on ecological relations entrenched in history, most visibly as hydrological regimes. Such regimes are significant because of the riparian densities that articulate the geo‐morphology. The different entanglements in ecology, as well as the successive productions of natures, gain significance as ‘recognitions’ during rupture events like the large floods. In contemporary contexts, the versatile flows of capital dissolve markers and boundaries and reconfigure regions in terms of capital. Vikasanam or new urban reforms, apart from political policies, are also ecological designs that normalise exceptions, otherwise reserved for special economic zones. The frictions with new materiality, post dam floods and hydrological controls, during developmental and neoliberal post developmental phases, become moments of recognition, making and unmaking sense of place.

You Are Standing in a Doorway: California, Fall 2020

You Are Standing in a Doorway: California, Fall 2020

A Whole Carnal Stereophony: The Wooster Group Stages Brecht

A Whole Carnal Stereophony: The Wooster Group Stages Brecht

White Skin and the Black Mask™

White Skin and the Black Mask™

Rekeying Latinx Performance: Gesture, Ancestors, and Community

Abstract This keyword article is about how hemispheric, Latinx, Afro-Latinx, transnational feminist, and queer “performance” is rooted in an understanding of the importance of rematerialization as a vitalizing, regenerative force. This means that performances take on multiple forms of presence that refer to everyday acts of creative expression as resilience. Further, performance practices in these contexts are tied to ritual acts that serve to ignite moments of recognition, inspiration, and action for communities.

“It is what it is”: Using Storied‐Identity and intersectionality lenses to understand the trajectory of a young Black woman's science and math identities

AbstractScience, technology, engineering, and mathematics (STEM) identity has become a popular lens in science education research. However, few studies have looked at how using the interpersonal, structural, cultural, and disciplinary domains of power sheds light on how women of color differently navigate the various cultures of formal and informal schooling as well as college science and math departments. This paper uses narrative inquiry methodology to examine how a young Black woman constructs science and math identities through stories about her previous experiences becoming a science and math person. By also framing it within intersectionality and employing a storied‐identity lens, this study provides insight into how stories that shape identities inform her science and math identities. Specifically, this study looked at how she navigated the emotions and social experiences that fostered an interwoven storied science, math, and racial identity across different times, spaces, and settings. It highlights how a strong sense of belonging in her science and math trajectories was positively influenced through various sources and moments of recognition from community influences (e.g., family, peers, and faculty) and structural disruptions (e.g., the HBCU she attended and STEM camp). Despite negative emotions of self‐doubt and frustration were present when her science, math, racial, and smart student identities came into conflict, she leveraged the positive emotions of joy and pride in her interwoven science and math storylines, which strengthened not only her science and math identities but also her racial identity. The study underscores the importance of leveraging counter‐narratives of resilience as a resilience strategy but also practicing acceptance and self‐compassion when navigating tensions between racial, science, math, and smart‐student identities for women of color in STEM. The study's conclusions add to the call for structural changes within K‐12 and higher education that are crucial for equity goals within STEM education.

The Apocalyptic Theology of W.E.B. Du Bois: Black Culture at the End of the World

ABSTRACT This paper argues that W.E.B. Du Bois’ short stories are a rich source of apocalyptic theology. Reading them apocalyptically, I argue, illuminates how Du Bois employed Christian theological material in order to negate its White supremacist order. Reading Du Bois apocalyptically shows the significance of black cultural production in apocalyptic terms and illuminates the exilic character of black people in modern history, which has led to a unique imbrication of the theological and cultural in black writing. Through a close reading of 3 short stories by Du Bois, I show how his sense of apocalyptic draws the prophetic, messianic, and eschatological together in anticipation of a world ungoverned by White supremacy and free from anti-black violence. Finally, I argue that Du Bois sees the black apocalyptic event as both a failure and a glimpse of possibility in the fleeting moments of recognition and touch that occur in the stories.

Caregiving spouses’ experiences of relational uncertainty and partner influence in the prolonged relational transition of Alzheimer’s disease and related dementias

Alzheimer’s disease and related dementias cause gradual cognitive and communicative decline over a period of several years creating a prolonged transitional period in the lives of people with the disease and their spouse. Relational turbulence theory served as a lens to examine 18 in-depth interviews with caregiving spouses regarding their experiences of relational uncertainty, and interference and facilitation from their partner throughout this prolonged relational transition. Counterintuitively, the experience of relational uncertainty was greatly influenced by the certainties of relational change and termination (death) that shifted the temporal focus of uncertainty to the future. Communicative symptoms and aggressive behavior were a main source of interference. Despite the impairment of the disease, caregiving spouses recognized their partners’ expressions of gratitude, moments of recognition, and simple expressions of love as facilitation.

What Is That To You?

What Is That To You?

Problems of intellectual property accounting in industrial enterprises in Russia

This paper analyzes important accounting and financial problems associated with identification, determination of the moment of recognition, proper assessment of intellectual properties that are part of intangible assets, determination of their useful life, as well as the search for relevant methods of their depreciation. According to the generalization of theoretical and their own practical experience, the authors propose the approaches to solve these problems, designed to increase the level of reporting reliability for stakeholders, as well as to ensure proper accounting and control of these objects in order to provide their safety and rational use at industrial enterprises.

LIKE GOLDEN APHRODITE: GRIEVING WOMEN IN THE HOMERIC EPICS AND APHRODITE'S LAMENT FOR ADONIS

One of the more powerful recurring motifs in the Iliad is that of the grief-stricken woman lamenting the death of a hero. As with much else in the Homeric epics, these scenes have a formulaic character; when Briseis laments Patroclus, and Hecuba, Andromache and Helen lament Hector, each is depicted delivering a specialized form of speech, specific to the context of a woman's lament. The narrative depiction of grieving women, as well, is formalized, with specific gestures and recurring images that typify these scenes. One element of this depiction that has largely escaped serious consideration is the comparison of a woman in her initial moment of recognition of the corpse to Aphrodite. In this article, I will argue that the allusion is not merely to her beauty but to the myth of Aphrodite and Adonis, specifically the moment of the goddess’ discovery of the death of her mortal lover. As the earliest surviving explicit reference to Adonis in Greek literature appears c.600 b.c.e., this would require a raising of the terminus ante quem for the transmission of the Adonis myth from the Near East to the mid eighth century.

NICU Collaboration During the COVID-19 Worldwide Pandemic: A Memory of Gratitude.

NICU Collaboration During the COVID-19 Worldwide Pandemic: A Memory of Gratitude.

“The Very Highest Level of Mythic Resonance.” Angela Carter and the Trope of Recognition

This essay aims at adding to the critical debate on Angela Carter and myths from a more technical perspective and discusses her keen interest in the “lo and behold” moment of recognition. I claim that for Carter myths “work” in literary texts by producing a sudden illumination. At that moment, an image reveals itself to be interposed from an older story that has, or used to have, some cultural importance. In order to describe this phenomenon, I am going to refer to Aristotle’s definition of recognition in his Poetics and essays of C.G. Jung, for whom myths are instances of revelation. To prove that Carter was very much interested in the technicalities of recognition, I analyse her non-fiction devoted to Edgar Allan Poe and Charlotte Brontë. Carter’s sample mythic reading of Jane Eyre (1847) and her plans to re-write the last chapter of this novel provide me with enough material to risk a hypothesis regarding how, in her opinion, myths might intertextually enrich the reading experience.

Decolonization and Diaspora

Decolonization and Diaspora

Becoming Willa Cather: Creation and Career by Daryl W. Palmer (review)

Reviewed by: Becoming Willa Cather: Creation and Career by Daryl W. Palmer Brianna Taylor Daryl W. Palmer. Becoming Willa Cather: Creation and Career. U of Nevada P, 2019. 247p. With Becoming Willa Cather: Creation and Career, a new biography focusing largely on Cather's early writings, Daryl Palmer compellingly examines her personality, relationships, childhood, and writing. It is in equal parts enjoyable and informative for established fans and new readers alike. The initial image of Cather as the "woman on the wheel," a young woman on a bicycle, "moving forward under her own power, aware of her youth and of a certain masculine prowess" (2) depicts her as the "New Woman," persistently moving forward and embracing her masculine personality traits. It continues throughout the book and propels readers through her career at a steady pace. Palmer focuses heavily on her early work--a move that admittedly would have frustrated Cather, who viewed much of it with disdain. However, the examination proves fruitful as it investigates her complicated relationship with Nebraska and the West in more detail than previous scholars, who identified her youthful writings as scornful of her homeland. By studying "the ways in which Cather's negative responses to the Great Plains in her early fiction, as far back as 1896, are interwoven with (and even enable) moments of recognition, resistance, and innovation" (17), this reimagining of her relationship with Nebraska allows a complex investigation of many other aspects of her literary production. Palmer positions her as a distinguished writer who straddles the border between East and West. Despite spending much of her adult life "back East," her childhood connection to the West and the territorial mindset is evident. Her obsession with "townmaking" started at just thirteen years old when she founded the town of Sandy Point in her backyard, enlisting the help of her father and friends. This imaginative endeavor was crucial to her development. The influence of Cather's "mayoral" experience showed her the importance of observation to the creative process (19). This childhood drive to both mimic and amend her hometown of Red Cloud resurfaces in many of her novels and short stories, where the town and its inhabitants are re-imagined. Palmer argues, "ultimately, it was the call of townmaking that really captivated Cather. And, once again, she [End Page 77] was following the example set by the territorial folk who preceded her" (40). Defining her as a follower of "territorial folk" creates a deep and abiding connection to the territory itself, key to understanding her identity as a writer. Cather's townmaking was not limited to construction. By establishing herself as editor of the Sandy Point newspaper, she showed an understanding of the significance of journalism in frontier towns. The territorial tradition of townmaking depended upon newspapers to promote new settlements (40). Palmer traces these dealings with the press through each phase of her career, again demonstrating the influence of her territorial childhood on her works. Because newspapers were so vital to the West, she inherited an appreciation of them as well as townmaking. Although the relationship was often complicated, Cather recognized the power and influence of journalism and editors. From her youthful experience with Red Cloud's competing newspapers, to her time on McClure's editorial board, her townmaking, writing, and editorial careers intertwined. This emphasis on the bonds with Nebraska, where territorial pioneer life could break down the boundaries between masculine and feminine (38), sheds new light on her complicated relationship with gender. The tendency to cast herself as the masculine lead in her stories is much more obvious in the early works, especially when viewed alongside her childhood activities. Weaving biographical details with literary analysis, Palmer demonstrates the complex ways in which Cather was experiencing and portraying gender; her relationship with gender, like everything else, was influenced by her relationship with Nebraska. This allowed her to sign her letters "William," dress in masculine clothes, and represent herself as male in her early stories. "Tommy, the Unsentimental" tells the story of a young woman named Tommy and her experiences in a small Nebraska town. While many critics have observed this aspect of her identity, the connection to "territorial folk" allows Palmer to...

The Horoscopic Place

This article investigates whether astrology is an alternative spiritual practice associated with divination, an occurrence beyond normal human experience. Between July 2015 and July 2016 I conducted semi-structured interviews with seven astrologers who had each been practicing, writing, and teaching astrology for twenty-?ve years or more. The interviews concentrated on understanding the space set aside by the astrologers to focus on the horoscope. The results revealed that the astrologers considered the repetitive behaviour of preparation for the consultation a ritual, re?ecting Emile Durkheim’s views that a special place set aside and reinforced by ritual became sacralised. As the astrologers discussed the storied landscape of the horoscope, a moment of recognition by the client allowed the astro­loger to see more deeply into what Henri Lefebvre called the lived space of the imagination. The ensuing conversation opened the way to a much greater depth of understanding between both astrologer and client and generated insights that did not require a connection with the supernatural.

Moments of recognition: deontic power and bodily felt demands

While the current discussion on embodied cognition provides valuable accounts of an agent’s bodily sensitivity to instrumental possibilities (“I can”), in this paper I investigate felt demands as the bodily-affective dimension of the agent’s recognition of deontic powers such as obligations (“I ought”). I argue that there is a close kinship between felt demands and affordances in the stricter sense. I will suggest that what is unique about felt demands on an experiential level is that they involve an evaluative perspective arising from acute or anticipated shame-like feelings. The conclusion is that the recognition of deontic power is also a matter of bodily sensitivity.

Personhood and Recognition

Personhood and Recognition Markus Rothhaar Introduction: The Ethical Dimension of Personhood It is characteristic for the concept of a "person" that it is not only an ontological or descriptive concept, that is, a concept that describes a certain mode of being (Seinsweise), but at the same time a normative concept: If a living being is experienced or identified as a person, this experience or identification carries with itself a normative claim: the claim to recognize it as a subject of rights or at least as a being with regard to which we have duties. This is even true, if we do not yet know what exactly these rights or duties consist in or how our ethical theory is further specified. Therefore the concept of a "person" is not just some concept of practical philosophy, but its very core concept. Every ethical theory, be it utilitarian, virtue ethical, deontological, contractarian or whatever must make two presuppositions: First, the anti-solipsistic assumption that there are other subjects at all; second, the assumption that these others—their lives, interests, needs, rights, freedoms—do somehow matter in a normative sense. Many ethical theories just presuppose these two assumptions without further justifying or addressing them (notable exceptions are, of course, Kant and Fichte, about whom I will speak later). This means that many, if not most, ethical theories have a blind spot which can be articulated by asking: "What obliges me to respect the lives, interests, needs, etc. of other people?" The concept "person" tries to give an answer to this question: "It is the fact that they are persons that obliges me to this kind of respect." Hence, "person" is one of those fundamental [End Page 473] concepts in practical philosophy that are meant to bridge the gap between "is" and "ought," between normativity and descriptivity. Notwithstanding the notorious charge of an "is–ought" fallacy, this is not something specific to a certain ethical theory, but something necessary to any ethical theory. Any ethical theory needs a systematic place for such a "bridging concept": For example in preference utilitarianism it is the concept of "interest"; in Kantianism, the concepts of "dignity" and "autonomy"; in virtue ethics, "eudaimonia"; and so on. However, this observation still does not answer the question of how the claim that personhood is the foundation of duties and rights can be explained without falling into some philosophical obscurantism (as we find it, in my opinion, in Levinas) or just giving "dry assertions" (as Hegel called them). This is even more so, because the concept of a "person" has a paradoxical structure that Robert Spaemann has pointed out: On the one hand, the experience of someone as a person is the foundation of duties and obligations toward him. But, on the other hand, there is also already some kind of fundamental duty to recognize another human being or another subject as a person. Spaemann writes: Duties of one to another are generated by the moment of recognition in which one person notices another. Prior to this moment there is no obligation. On the contrary, obligation follows from noticing the person, which is one and the same as recognizing another as "like myself." Yet to recognize a person is not to posit one, as if we owed our personal existence to someone else's recognition. I recognize, because recognition is due, yet I do not first know that it is due, then recognize. To know that it is due is no more and no less than to recognize.1 If that is true, we must ask Spaemann, how is it supposed to be possible that something that is the very foundation of moral obligations is in itself a moral obligation. Since Johann Gottlieb Fichte's "Foundations of Natural Right," a specific type of theory, usually called a theory of "recognition" (the term Spaemann himself uses here), tries to answer this question. This type of theory has become quite influential especially with Hegel's famous "Master–Slave" chapter of the Phenomenology of Spirit, and it has inspired a lot of contemporary thinkers as different as Jürgen Habermas, Axel [End Page 474] Honneth, Charles Taylor, Jean Piaget, Stephen Darwall, and Spaemann. Just recently psychologist...