By Richard A. Quantz

An exploration of the way the nonrational elements of education, specially ritual(s), were harnessed to build a common-sense which serves the pursuits of transnational firms, leaving these educators dedicated to democracy to enhance a brand new pedagogy that rejects the technical recommendations that current reforms demand.

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Extra info for Rituals and Student Identity in Education: Ritual Critique for a New Pedagogy

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But Durkheim can also be understood within the Continental discourse called “structuralism,” which includes the linguist Saussure and found its epitome in the work of the anthropologist Lévi-Strauss. Whereas Anglo-American structural-functionalism focuses on the apparent fixity of institutional relations, Continental structuralism addresses the underlying mental frameworks or rules used to engage in social action. This different understanding of “structure” leaves room for a very different understanding of the relationship between Turner’s and Durkheim’s understandings of ritual than is often suggested by some of those influenced by Turner.

In order to explain the consideration accorded to princes, nobles, and political chiefs, a sacred character has been attributed to them” (p. 244). In this example we not only see that sacred attitudes can be taken with secular personages, but that the taking of the sacred attitude is revealed in ritual performance: by the distance one keeps, the manner in which one approaches, and the special gestures reserved for the recipient of the respect. Durkheim’s focus on sacred attitude is influential in both RadcliffeBrown’s and Erving Goffman’s uses of ritual.

263). Though different teachers may perform very different rituals—which include such things as reciting the Lord’s Prayer, shutting the door as the bell rings, or reading the roll— the teachers and students appear to conspire to “revivify” the order. , the strengthening of solidarity) without taking a functionalist approach. This task of separation has been made difficult by the overly rigid social systems theory that Parsons (1951) has laid over our understanding of Durkheim, but Randall Collins makes a persuasive argument that Durkheim’s macro functionalist theory is not a necessary aspect of his more basic theoretical understandings.

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