Journal of the American Association for the Advancement of Curriculum Studies (JAAACS) <p>The&nbsp;<em><strong>Journal of the American Association for the Advancement of Curriculum Studies</strong>&nbsp;<strong>(JAAACS)</strong></em>&nbsp;is the official publication of the American Association for the Advancement of Curriculum Studies (AAACS), the U.S. affiliate of the International Association for the Advancement of Curriculum Studies (IAACS).&nbsp;In collaboration with other local IAACS affiliates, AAACS seeks to provide support for scholarly conversations within and across national and regional borders regarding the content, context, and process of education, the organizational and intellectual center of which is the curriculum.<br><br>The aim of this journal is to publish critical essays that theoretically and historically contextualize new and existing scholarship, interweaving past and present ideas and perspectives in the field, and exploring their relations to culture and society. As a national affiliate of an international organization, we view this aim as two-fold:</p> <ul> <li class="show">We seek to interrogate and expand the traditional boundaries of the North American curriculum studies field through the ongoing consideration and inclusion of recent and historical work that can be seen to serve the greater purposes of our field.</li> <li class="show">We seek to explore international literatures that promise to inform and enrich our work within the North American field and to lead to deeper conversations and collaborations with our international colleagues.</li> </ul> <p>Information on the current editoral team can be&nbsp;found <a href="/index.php/jaaacs/about/editorialTeam">here.</a><br>For more information about AAACS, please visit:&nbsp;<a href=""><br></a>For more information about IAACS, please visit:&nbsp;<a href=""></a></p> <p>&nbsp;</p> <p>&nbsp;</p> The American Association for the Advancement of Curriculum Studies en-US Journal of the American Association for the Advancement of Curriculum Studies (JAAACS) Authors retain all rights to their work. Deeper Purposes <p>Perhaps more clearly than most, our spring issue reflects the deeper purposes that have drawn Reconceptualist curriculum scholars together into a lasting community of practice. Throughout, spiritual, social-historical, and psychoanalytic understandings are brought to bear on the work of being present to others, to ourselves, and to the larger realities of our lives.</p> Susan Jean Mayer ##submission.copyrightStatement## 2018-04-12 2018-04-12 12 2 A Review of Folk Phenomenology <p>Samuel Rocha, author of <em>Folk Phenomenology: Education, Study, and the Human Person, </em>spent many of his intellectual development years honing his oratorical skills on debate teams. It is not surprising, therefore, to find this book to be an act of rhetoric, not in the narrow sense of the arts of persuasion, but in the broader sense of rhetoric found in the works of Kenneth Burke (1970), Giambattista Vico (1990) and twentieth century Vico scholar Ernesto Grassi (2001).  </p> Timothy Leonard ##submission.copyrightStatement## 2018-04-12 2018-04-12 12 2 The Other other in Difficult Knowledge: Thinking with Jim Garrett’s Learning to be in the World with Others <span lang="EN-CA">At the close of the twentieth century, a number of scholars in education began to focus their work on how pedagogy might address a legacy of historical violence and injustices that continue to haunt and define our present. Extending from Shoshana Felman’s groundbreaking work (1992) on the vexed relationship between historical trauma, testimony, witnessing and pedagogy, a general concern was forged around how learning from traumatic events involves a break down in meaning, a crisis, and an encounter with what Deborah Britzman (1998) terms, “the failure of knowledge” (p. 265). Whereas, conventionally, learning is understood as the cumulative and progressive acquisition of knowledge leading to “mastery,” at issue for these thinkers is how the encounter with traumatic histories necessarily implies grappling with that which cannot be mastered as knowledge, with what defies and dispossess us of epistemological certainty (see: Kincheloe and Pinar, 2001). Britzman (1998b) crystalized the issue when she coined the term “difficult knowledge,” particularly accentuating the internal conflicts and psychical defences against knowing that learners erect as they become un-done by the difficult stories of others.</span> Mario Di Paolantonio ##submission.copyrightStatement## 2018-04-12 2018-04-12 12 2 Locating the Inner World of Teaching: Notes on Aparna Mishra Tarc’s Literacy of the Other <p>This paper describes the inner world of teaching as it is specified and explored in Aparna Mishra Tarc’s (2015) <em>Literacy of the Other: Renarrating Humanity.</em>The paper notes Mishra Tarc’s particular commitments to psychoanalytic thought and explores the significance of her theory of pedagogy as professional labor, human engagement, and literary and aesthetic encounter.</p> Brian Casemore ##submission.copyrightStatement## 2018-04-12 2018-04-12 12 2 Matias's Feeling White, Lensmire's White Folks, and Sleeter's The Inheritance: Critical Review Essay on Three Books and their Contributions to White Teacher Identity Studies <p>This critical review essay discusses the contributions of three new sole-authored books to the field of White teacher identity studies: Cheryl Matias’s <em>Feeling White</em>, Timothy Lensmire’s <em>White Folks</em>, and Christine Sleeter’s <em>The Inheritance</em>.  After providing a brief intellectual history of White teacher identity studies, the essay characterizes Matias, Lensmire, and Sleeter’s books and discusses their contributions to White teacher identity studies, especially as these books inform the identity formation of White preservice and in-service teachers.  Overall, Jupp extols these three new texts, which not only advance the field of White teacher identity studies but also provide new directions within critical White studies and within decolonizing theory and practice more generally.</p> James Jupp ##submission.copyrightStatement## 2018-04-12 2018-04-12 12 2 The Ontological Memes, Social Curriculum, and Performance of Black Masculinity <p>This article utilizes Foucault’s (1965/1988, 1970/1994, 1972) archaeology method to explore how Black masculinity emerged as an episteme constructed at the intersection of race and gender curricula. It examines how North American slavery altered discourses on humanity and culture to such a degree that it created a new condition of possibility through creolization, and how the creolization of West African and European memes and meme complexes created the current episteme of Black masculinity. The archaeology method posits that the subject of history is a product of discourse (Hendry, 2011, p. 37, p. 361), and this emphasis on excavating the various discourses that produced a subject is integral to fostering a deeper understanding of African American social curricula as a whole but especially in regard to masculinity. Black masculinity has been the subject of interracial and intraracial discourses that have shaped its conceptualizations from the very first purchases of slaves by Europeans in West Africa to the present day. These discourses have produced multiple social curricula on what it is to be a Black man and how one performs Black masculinity. I have chosen to examine masculinity as its own social construct because while certain forces of creolization created all of what we think of today as African American culture, African American masculinity and African American femininity can also be seen as distinct epistemes with their own distinct archaeologies. </p><p>This article also utilizes memetics: Drawing on the work of Dawkins (1976/2016, 1982), Krippendorff (2012/2013) defines memes as, “A unitary idea, message, behavior, or style that spreads throughout a community of minds. Analogous to genes, which transmit biological information, memes transmit cultural information and are thought to affect the content and organization of human minds” (pp. 269- 270, 399-400). Memes are not solely unitary according to Dawkins (1976/2016); he writes “Perhaps we could regard an organized church, with its architecture, ritual, laws, music, art, and written traditions, as a co-adapted stable set of mutually assisting memes” (p. 217-218). Dawkins (1976/2016) asserts that individual memes combine with other related and complementary memes to form a “co-adaptable stable set of mutually assisting memes” or, more directly, “meme complexes” (p.217-218). Memes are analogous to social curricula in the sense that they are concepts that are transferred from person to person and affect how people act and think. This understanding of the meme and the meme complex is central to conceptualizing the historical creolization process that created what I am arguing to be a Black male episteme and for the continuing theorizing of how social curriculum manifests, in this case, at the intersection of race and gender.</p> Nicholas Mitchell ##submission.copyrightStatement## 2018-04-12 2018-04-12 12 2 On Lack & Joy: Contextualizing Educators' Suffering & Well Being <p>This essay explores Maggie Berg's and Barbara K. Seeber’s <em>The Slow Professor </em>with reference to David Loy’s <em>A Buddhist History of the West: Studies in Lack, </em>in which he examines lack and its history in philosophy, theology, and Western institutions from medieval times to the present day.</p> Claudia Eppert ##submission.copyrightStatement## 12 2