Using the Multiphase Model of Psychotherapy, School Counseling, Human Rights, and Social Justice to Support Haitian Immigrant Students

Neoliberalism, as economic doctrine, as political practice, and even as a "governing rationality" of contemporary life and work, has been encroaching on the library and information studies (LIS) field for decades. The shift towards a conscious grappling with social justice and human rights debates and concerns in archival studies scholarship and practice since the 1990s opens the possibility for addressing neoliberalism and its elusive presence. Despite its far-reaching influence, neoliberalism has yet to be substantively addressed in archival discourse. In this article, we propose a set of questions for archival practitioners and scholars to reflect on and consider through their own hands-on practices, research, and productions with records, records creators, and distinct archival communities in order to develop an ongoing archival critique. The goal of this critique is to move towards "an ethical practice of community, as an important mode of participation." This article marks a starting point for critically engaging the archival studies discipline along with the LIS field more broadly by interrogating the discursive and material evidences and implications of neoliberalism.

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Diversity and citizenship in the curriculum

London Review of Education ◽

10.1080/14748460801889779 ◽

2008 ◽

Cited By ~ 7

Author(s):

Hugh Starkey

Keyword(s):

Human Rights ◽

Social Justice ◽

Cultural Diversity ◽

National Unity ◽

Shared Humanity ◽

Definition Of

This article comments on keynote speeches given by Keith Ajegbo and Audrey Osler. The programme of study for citizenship derived from the Crick report and did not emphasise race equality and national unity for security. Osler argues that the Ajegbo review addressed teaching of ethnic, religious and cultural diversity but did not confront the inadequacies of British democracy or reassert social justice, a sense of shared humanity and a commitment to human rights. Proposing, let alone imposing, a definition of Britishness is futile, but it is possible to promote cosmopolitan patriotism supported by explicit principles, concepts and values.

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FORCED MARRIAGE: INTRODUCING A SOCIAL JUSTICE AND HUMAN RIGHTS PERSPECTIVE

Ethnic and Racial Studies ◽

10.1080/01419870.2012.694460 ◽

2012 ◽

Vol 35 (10) ◽

pp. 1838-1839

Author(s):

Sameera Ahmed

Keyword(s):

Human Rights ◽

Social Justice ◽

Forced Marriage

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Human Rights Education, Postcolonial Scholarship, and Action for Social Justice

Theory & Research in Social Education ◽

10.1080/00933104.2015.1034393 ◽

2015 ◽

Vol 43 (2) ◽

pp. 244-274 ◽

Cited By ~ 34

Author(s):

Audrey Osler

Keyword(s):

Human Rights ◽

Social Justice ◽

Human Rights Education

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Narratives in teaching and research for justice and human rights

Education Citizenship and Social Justice ◽

10.1177/1746197911417414 ◽

2011 ◽

Vol 6 (3) ◽

pp. 223-235 ◽

Cited By ~ 8

Author(s):

Audrey Osler ◽

Juanjuan Zhu

Keyword(s):

Human Rights ◽

Social Justice ◽

Life History ◽

Multiple Identities ◽

Common Humanity ◽

Pedagogical Tools ◽

Overlapping Communities ◽

Theory Of Justice ◽

Collective Narratives ◽

Living Together

Throughout history individual and collective narratives have been used in struggles for justice. We draw on Sen’s theory of justice to examine the potential of narratives in teaching and researching for social justice. Human rights are presented as powerful ethical claims that can be critically examined by learners to consider their rights and responsibilities to others, at scales from the local to the global. One life history is used as an illustrative example to examine the Universal Declaration of Human Rights 1948 and its possible meanings for learners in China and globally. This article discusses the strengths and limitations of narratives as research and pedagogical tools in understanding justice, human rights and inequalities; in stimulating solidarity and our common humanity; and in enabling learners to explore their multiple identities. We conclude by making the case for human rights as principles for learning and living together in overlapping communities of fate.

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