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頑童流浪記 = The adventures of Huckleberry Finn

Oscar Wilde was born in 1854 in Dublin, the son of a physician and writer; his mother wrote poems and was an authority on Celtic folklore. He studied at Trinity College, Dublin, and later at Magdalen College, Oxford. As a student, already an enthusiastic follower of Walter Pater, he began to lead a life completely shaped by aesthetic premises. Typical of this attitude is Pater's statement: 'To burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life.' In 1884, after a lecture tour in Canada and the United States, where he caused a sensation as a dandy who had 'nothing to declare but his genius ', Wilde married the daughter of a prominent Irish barrister. At the same time, the marriage marked the beginning of a peak creative period for him. During this time, in addition to his fairytale collections The Happy Prince and Other Tales (1888) and A House of Pomegranates (1892) and numerous poems and plays, he also wrote his novel The Picture of Dorian Gray (1891), whose hero's life rises above all morality and ends in the morass of a sinful existence, anticipating the author's own fate. Wilde's most successful works, in his lifetime, were his plays. Among them, Salome (1891) occupies a special place because of the congenial illustrations of Aubrey Beardsley. Wilde's homoerotic relationship with Lord Alfred Douglas caused him to be sued by the young man's father, resulting in a two-year prison sentence. A social pariah, he tried with little success to begin a new career as a writer in France after he had served his sentence. On 30 November 1900, he died, completely impoverished, in Paris. The two collections of fairy tales do not go back to folktales that have come down to us anonymously, but belong to the genre of 'literary fairy tales', which, as the creation of a particular writer, represent a separate literary genre with a long tradition that goes back to antiquity.

幸福な王子 ; 親友 : 他三篇 = The happy prince and other tales

This paper builds on discussions about what sort of generosity might be nurtured in pedagogy when perspectives of affectivity, corporeality, and politics are foregrounded. The paper focuses on highlighting a multidimensional understanding of generosity with specific emphasis on the ways in which affective/embodied/corporeal and political dimensions reframe the dominant discourse of generosity as a personal moral conduct. In particular, the paper takes up the challenge of theorizing generosity beyond dualisms of active giving and passive receiving, by thinking through how affectivity and corporeality motivate political action. In bringing together different thinkers and concepts around generosity to theorize ‘pedagogies of generosity’, the reader is invited to reconsider how ‘critical generosity’ as an ethical, affective and political practice invokes insights about the role of the teacher in nurturing modalities of ‘generous’ actions that can be socially and politically transformative. 

Pedagogies of generosity: Towards a multidimensional understanding that nurtures ‘critical generosity’

This article takes up the notion of the “child redeemer” to explore how the future in contemporary Japan has been depicted or represented in post-3/11 art and literature via the deployment of the f...

Visualising Nuclear Futurism and Narrating Queer Futurity in Yanobe Kenji’s The Sun Child and Tawada Yōko’s The Emissary

Review of Sexuality in School: The Limits of Education by Jen Gilbert, University of Minnesota Press, paperback, 2014, 120pp., $20.00Discovering the new work by Jen Gilbert was particularly valuable, applicable, and timely for me as feminist/queer education researcher. Situating firmly in the philosophical, ontological, and epistemological foundations of education, Gilbert provides significant contributions to queer and sexuality scholarship. I found Sexuality in School: The Limits of Education effectively challenging as it relates to the socially constructed boundaries and norms of education. This work is a robust commitment to the messiness, complications, and contradictions that circulate within knowledge production of school aged children.Gilbert begins the text by situating her positionalities as a queer educator who is emotionally invested in the subject of school as a social justice advocate/activist. Additionally, she provides the theoretical lens to which she examines schooling as a productive force. Queer/after-queer theory intersects with psychoanalysis enabling Gilbert to discursively articulate the ways sexuality in always already part of schooling. She demonstrates how sexuality is operationalized to manage cultural norms and reminds educators to think with theory towards inventing space for "our unintelligible selves" and unleashing possibilities (pg. xxiv).The book has five topical chapters that are all entangled but have specific analytic goals. The first chapter is crucial as it frames and serves as a methodological tool for the following chapters. The following chapters expound on the assertions that are contextualized in chapter one. Additionally, Gilbert strikes a strong balance between theoretical inquiry and applied examples. In doing so, she breathes life into the complexities of sexuality in schooling while creating accessible, material illustrations of educational theories in practice.In the first chapter, Gilbert effectively delineates how adults and at-large cultural norms informs school environments and in turn regulates and limits the metaphysical "child" and childhood sexuality. By eliminating queer knowledge, becomings, and possibilities from educational arenas, schools imagine that they successfully have saved our future through preserving hope that exists within the rhetorical narrative of the innocent, pure, child; yet, Gilbert notes how quite the opposite occurs. She articulates how this productive, xenophobic epistemology harms all people (e.g. students, parents, teachers, administrator, the public) who are entrenched within and place value into this narrow, discriminatory schooling cultural climate.In the later chapters, she continues to skillfully demystify sex and sexuality of children, unveils the flawed nature of liberal sex and sexuality education, and challenges and encourages schools to be hospitable for open discussions about sexuality, sex, desire, and pleasure. Gilbert is able to demonstrate how heteronormative sexuality is entrenched in schools, the deliberate actions that schools take to mute and/or curb non-normative and unimaginable sexual possibilities, and the political becomings of "the child" that adults exploit for their own particular agenda. …

Sexuality in School: The Limits of Education

Taking inspiration from Paulo Freire's Pedagogy of the Oppressed, I propose to work through some of the features of “false generosity” that arise in education and specifically in moments of acute crisis. This inquiry, which begins with (and was sparked by) events following the 2011 Tohoku earthquake and tsunami, continues with a discussion of Philippe Falardeau's (2011) film Monsieur Lazhar, and concludes with a reflection on Jacques Derrida's ethic of hospitality (elegantly applied by Jen Gilbert in her thinking about sexuality in schools.) Derrida provides a supplement to Freire's notion of “true generosity” by offering a radical (if impossible) model of unconditional giving and welcome. Of primary concern throughout this essay is how a posture of sympathetic paternalism expressed through superficial and symbolic gestures may not only preempt the delicate and hard work of symbolizing loss, but also obstruct the possibility of a more genuine and humanizing solidarity (what Freire would call “true...

Pedagogy of an empty hand: What are the goods of education? What is teaching good for?

In this paper, I explore how stories of lost and broken worlds have been tied to hopes about the redemptive possibilities of a new generation. I historicize and complicate the idea of children as environmental stewards of an imagined planetary future. I investigate the issue further by examining the particular figure of the child redeemer and our “investment in the image of the child as a sign of the future, as defence against loss of significance in the world” (Lebeau 179). Oscar Wilde’s  The Selfish Giant and Clio Barnard’s recent film adaptation of Wilde’s book will be the objects of my discussion. Barnard’s film, set in the post-industrial landscape of Bradford, England, offers child protagonists who unsettle the familiar fantasy of redemption and invite us to think past sentimental and nostalgic arguments for ecological preservation (premised on preserving an unjust world as it is). While it is important not to topple the myth of childhood innocence only to resurrect another myth of childhood agency, I am interested in these moments of refusal and how they point to the limits of a sentimental ecology.

Selfish Giants and Child Redeemers: Refiguring Environmental Hope in Oscar Wilde’s and Clio Barnard’s The Selfish Giant

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Pedagogy of an empty hand: What are the goods of education? What is teaching good for?

Selfish Giants and Child Redeemers: Refiguring Environmental Hope in Oscar Wilde’s and Clio Barnard’s The Selfish Giant