LEADER 04282nam 2200649 450 001 9910458492803321 005 20200520144314.0 010 $a1-61117-382-5 035 $a(CKB)2550000001352416 035 $a(OCoLC)890727283 035 $a(CaPaEBR)ebrary10929174 035 $a(SSID)ssj0001349374 035 $a(PQKBManifestationID)11765718 035 $a(PQKBTitleCode)TC0001349374 035 $a(PQKBWorkID)11399559 035 $a(PQKB)10949197 035 $a(MiAaPQ)EBC2054830 035 $a(OCoLC)891286577 035 $a(MdBmJHUP)muse35402 035 $a(Au-PeEL)EBL2054830 035 $a(CaPaEBR)ebr10929174 035 $a(CaONFJC)MIL642429 035 $a(EXLCZ)992550000001352416 100 $a20140918h20142014 uy 0 101 0 $aeng 135 $aurcnu|||||||| 181 $ctxt 182 $cc 183 $acr 200 10$aYou can't padlock an idea $erhetorical education at the Highlander Folk School, 1932-1961 /$fStephen A. Schneider 210 1$aColumbia, South Carolina :$cThe University of South Carolina Press,$d2014. 210 4$d©2014 215 $a1 online resource (209 p.) 225 0 $aStudies in Rhetoric/Communication 300 $aBibliographic Level Mode of Issuance: Monograph 311 $a1-61117-381-7 311 $a1-322-11178-2 320 $aIncludes bibliographical references and index. 330 $a"You Can't Padlock an Idea examines the educational programs undertaken at the Highlander Folk School in Tennessee and looks specifically at how these programs functioned rhetorically to promote democratic social change. Founded in 1932 by educator Myles Horton, the Highlander Folk School sought to address the economic and political problems facing communities in Appalachian Tennessee and other southern states. To this end Horton and the school's staff involved themselves in the labor and civil rights disputes that emerged across the south over the next three decades. Drawing on the Highlander archives housed at the Wisconsin Historical Society, the Avery Research Center in South Carolina, and the Highlander Research and Education Center in Tennessee, Stephen A. Schneider reconstructs the pedagogical theories and rhetorical practices developed and employed at Highlander. He shows how the school focused on developing forms of collective rhetorical action, helped students frame social problems as spurs to direct action, and situated education as an agency for organizing and mobilizing communities. Schneider studies how Highlander's educational programs contributed to this broader goal of encouraging social action. Specifically he focuses on four of the school's more established programs: labor drama, labor journalism, citizenship education, and music. These programs not only taught social movement participants how to create plays, newspapers, citizenship schools, and songs, they also helped the participants frame the problems they faced as having solutions based in collective democratic action. Highlander's programs thereby functioned rhetorically, insofar as they provided students with the means to define and transform oppressive social and economic conditions. By providing students with the means to comprehend social problems and with the cultural agencies (theater, journalism, literacy, and music) to address these problems directly, Highlander provided an important model for understanding the relationships connecting education, rhetoric, and social change. " --$cProvided by publisher. 606 $aSocial change$zSouthern States$xHistory$y20th century 606 $aRhetoric$xSocial aspects$zSouthern States$xHistory$y20th century 606 $aAdult education$zTennessee$xHistory$y20th century 606 $aWorking class$xEducation$zTennessee$xHistory$y20th century 608 $aElectronic books. 615 0$aSocial change$xHistory 615 0$aRhetoric$xSocial aspects$xHistory 615 0$aAdult education$xHistory 615 0$aWorking class$xEducation$xHistory 676 $a370.11/5 700 $aSchneider$b Stephen A.$f1979-$0880756 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910458492803321 996 $aYou can't padlock an idea$91967349 997 $aUNINA LEADER 04646 am 22005893u 450 001 9910563174103321 005 20230617032152.0 035 $a(CKB)3710000000470332 035 $a(WaSeSS)IndRDA00059250 035 $a(oapen)https://directory.doabooks.org/handle/20.500.12854/33454 035 $a(EXLCZ)993710000000470332 100 $a20160721d2004 uy 101 0 $ager 135 $aur||||||||||| 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$aIslamische Stammesgesellschaften $etribale Identita?ten im Vorderen Orient in sozialanthropologischer Perspektive /$fWolfgang Kraus 210 $cBöhlau$d2004 210 1$aVienna, Austria ;$aCologne, Germany ;$aWeimar, Germany :$cBo?hlau Verlag,$d2004. 215 $a1 online resource (420 pages) $cillustrations; digital, PDF file(s) 311 08$aPrint version: 9783205771869 320 $aIncludes bibliographical references and index. 330 $aThis book is the first comprehensive study in German on tribal identity in the Middle East. It includes a comparative and theoretical survey of Muslim tribal societies and a detailed empirical case-study. A separate identity within wider political and cultural communities is one of the most characteristic aspects of Middle Eastern tribes. It is typically expressed in tribal striving for political autonomy - an autonomy practically realized in varying degrees according to historical conditions. The book examines cultural dimensions and practical manifestations of tribal identity in this tension between local particularism and wider belonging. A critical discussion of the anthropological notion of tribe serves as an introduction to the theoretical part of the book. The insight that the most important common traits of Muslim tribes are located in the cultural and ideological sphere leads on to an examination of the general characteristics of Middle Eastern tribal societies. Then specific cultural models of tribal identity, such as the ideological and practical role of kinship and marriage relations, are examined, and the highly variable practical manifestations of tribal organization are outlined. The first part of the book is concluded by a critical appraisal of competing theoretical approaches to the phenomenon of tribal identity, which forms the basis for the empirical case study. In the second part, the theoretical approach elaborated in the first part is applied to a case study of a specific tribal society, a central Moroccan Berber tribe. First, the historical and geographical conditions are analyzed. Then the history of the tribe and the various kinds of sources for its understanding are discussed. Further chapters are devoted to the traditional political and legal institutions and their transformations in the course of the 20th century. The hierarchically ordered local status categories and the segmentary structure of the tribe are analyzed in detail. Finally, an investigation of orally transmitted historical knowledge shows that the local discourse about the past is a privileged domain for the study of the ideologies and cultural conceptions that constitute local tribal identity but also contribute to limiting and transcending it. An important methodological principle followed throughout is that ruptures and contradictions should not be ignored or explained away. The oral historical discourse not only provides an insight into the meaning of tribal identity. It also shows how covertly the dominant ideological models are called into question time and again. Even on the cultural and ideological level, tribal identity can only be understood in its interrelations with the wider identity relating to the Muslim state - interrelations that must be explained as historically conditioned and variable. 606 $aTribes$zMiddle East 606 $aTribes$zMorocco 606 $aIslamic sociology 610 $atribal identity 610 $aMuslim tribal societies 610 $aMiddle Eastern 610 $aoral historical discourse 610 $aEthnologie 610 $aNaher Osten 610 $aNordafrika 610 $aStamm 610 $aOrale Tradition 610 $aIdeologie 610 $aAgnat 610 $aAyr 610 $aGenealogie 610 $aMarokko 615 0$aTribes 615 0$aTribes 615 0$aIslamic sociology. 700 $aKraus$b Wolfgang$f1958-$01223036 801 0$bWaSeSS 801 1$bWaSeSS 801 2$bUkMaJRU 906 $aBOOK 912 $a9910563174103321 996 $aIslamische Stammesgesellschaften$92837053 997 $aUNINA