Titlebook: Experiential and Performative Anthropology in the Classroom; Engaging the Legacy Pamela R. Frese,Susan Brownell Textbook 2020 The Editor(s

痛得哭了

https://doi.org/10.1007/978-981-13-9909-1 understand students’ experiences and perspectives of the simulation as a teaching method. The performance of Maya “characters” assists all students in cultivating empathy for immigrants currently being dehumanized in official discourse.

habile

字谜游戏

epinephrine

Structure, Anti-structure, and Communitas in the Classroom: Notes on Embodied Theory,experience the same event differently; some are more strongly affected and others less so, but even those students who claim that they were unaffected often write insightful papers that seem to indicate the contrary.

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The Smell of Smudge, the Work of Smoke: Reenacting Native American Ritual in an Anthropology Coursenee spirituality and cosmology. It is designed to enable students to experience firsthand how and why the Haudenosaunee, an indigenous people with longstanding ties to Bucknell, value rituals—as do other Native American groups—as key elements in the quest for cultural autonomy and collective resilience.

aptitude

茁壮成长

Dance Lessons: Performance as Engaged Experiential Embodiment,rely textual representations cannot. Including students’ experiences and perspectives in describing how he uses each exercise, Jonathan highlights the role of experiential engagement in helping students develop more holistic and nuanced anthropological understandings.

choleretic

Pedagogies of the Imagination: Toward a New Performative Politics,assroom exercises, and as a teacher/scholar, Magdalena has crafted ethnographic encounters, in one case, “performative walking,” into a variety of classroom performance genres. In particular, these classroom experiences inspired the students to advocate for possible futures and to develop a “performative pedagogical politics.”

MIME

都相信我的话

Moving Forward,ten by Edith Turner near the end of her life, in which she reviews four decades of teaching that evolved from rote learning to humanistic anthropology. In it, she advocates for “a different kind of classroom” that brings the vitality of communitas—the “positive threads of connectedness”—into the classroom.