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Dorothy Lander

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Dorothy is an adult education scholar and independent arts-based researcher. She is co-publisher of HARP Publishing The People's Press, the only publishing house dedicated to the healing arts and the arts for health equity (www.harppublishing.ca). Her current research focus is decolonizing art.

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Arthur J . Wolak

Gratz College

University of Toronto

School of Advanced Study, University of London

Union College, Schenectady

Letterio Todaro

Università di Catania

Stanford University

University of Southern California

Dr Annette Rimmer

The University of Manchester

Rose Fine-Meyer

University of Toronto

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Videos by Dorothy Lander

Go Make A Difference in the World

A tribute song to the 90th anniversary of the Extension Department at St. Francis Xavier Universi... more A tribute song to the 90th anniversary of the Extension Department at St. Francis Xavier University, written and performed by the Van de Weil family. On the occasion of the launch of The People's Photo Album: A Pictorial Genealogy of the Antigonish Movement, by Dorothy Lander and John Graham-Pole (HARP Publishing, 2018)

Papers by Dorothy Lander

A Lot to Learn: Girls, Women and Education in the 20th Century

Journal of the Motherhood Initiative for Research and Community Involvement, Nov 1, 2006

Management Fads in Higher Education: Where They Come From, What They Do, Why They Fail

Teachers College Record, 2002

Complicating Public Mothers with Private Others: Eros as the Strange Attractor of Social Action

Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typic... more Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typically not birth mothers), and shapes this study of three educatoractivists in Canadian social movements-Lotta Hitschmanova, Letitia Youmans, and Mary Arnold. Using historical/biographical inquiry as my methodology, I elaborate on the close relationships of these public mothers, often with a particular "great friend," to explicate Eros as a life force in all of its embodied, sensory, and learning "elements, not only sexual desire" (Estola, 2003, p. 2). I conceptualize Eros in the quantum language of the strange attractor, that is, as a learning site around which energy clusters. The enduring distinctions between public and private that "make us believe that love has no place in the classroom" (hooks, 1994, p. 198) also erase Eros from adult education and social movements. Fenwick (2003a) connects the obliteration of "sexuality, desire and fantasy … [from] adult education discourses of experiential learning" (p. 13) to the fundamental western splitting of individual/environment, mind/body. Like hooks and O'Sullivan (1999) I draw on Sam Keen's (1994) counter-discourse of Eros as the moving force that propels every life-form from a state of mere potentiality to actuality. "The deep relational pull" (O'Sullivan, 1999) of Eros, which "expands the awareness of bodily presence into the wider life community" (p. 279) also defines the fractal properties of the "strange attractor" in chaos theory. Eros "creates the desire to unite with others, … the vital coupling and uncoupling, and re-coupling of the self with environment" (Pryor, 2001, p. 77). "Complicating" in my title signals the postmodern shift in adult education from metanarratives that simplify and universalize the conditions for adult learning and social action to the chaos theory language of "connectedness, participation, uncertainty, diversity and instability" (Osberg, 2003, p. 6). Other words in common are "non-linear, qualitative, wholistic, and feedback" (Thomas, 1994, p. 400), and, "emergence." Eros embodies the strange attractor of meaning making and learning. My research theorizes on historical exemplars of Eros as the "strange attractor" that with enough iterations produces the fractal of a social movement, a pattern that emerges when "bifurcations cascade or follow each other in close succession" (Ward, 1995, p. 633). Lotta Hitschmanova The memories that the name Lotta Hitschmanova evokes today among Canadians who grew up in the 1950s are embodied images-we remember her accented Eastern European voice in the public service announcements for the Unitarian Service Committee and its famous address, 56 Sparks Street. From the television ads, we also remember the physically tiny women in a peaked cap and olive-green uniform with rows of medal ribbons (from Lesotho, Korea, India, Greece), and "Canada" firmly pinned on her lapel. Lotta's accent and the anachronism of wearing a war uniform were also a source of mockery and disparagement, inviting characterizations of her as a martinet-an image that endures. Farrant's (1997) short story, Starring Lotta Hitschmanova, parodies Lotta's celebrity and her "quasi-military suit," and lampoons her concern for "thee leedle children… Minny, minny orphans go hungry" (p. 16), and then leaps to a grotesque comparison with Michael

Complicating Public Mothers with Private Others: Eros as the Strange Attractor of Social Action

Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typic... more Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typically not birth mothers), and shapes this study of three educatoractivists in Canadian social movements-Lotta Hitschmanova, Letitia Youmans, and Mary Arnold. Using historical/biographical inquiry as my methodology, I elaborate on the close relationships of these public mothers, often with a particular "great friend," to explicate Eros as a life force in all of its embodied, sensory, and learning "elements, not only sexual desire" (Estola, 2003, p. 2). I conceptualize Eros in the quantum language of the strange attractor, that is, as a learning site around which energy clusters. The enduring distinctions between public and private that "make us believe that love has no place in the classroom" (hooks, 1994, p. 198) also erase Eros from adult education and social movements. Fenwick (2003a) connects the obliteration of "sexuality, desire and fantasy … [from] adult education discourses of experiential learning" (p. 13) to the fundamental western splitting of individual/environment, mind/body. Like hooks and O'Sullivan (1999) I draw on Sam Keen's (1994) counter-discourse of Eros as the moving force that propels every life-form from a state of mere potentiality to actuality. "The deep relational pull" (O'Sullivan, 1999) of Eros, which "expands the awareness of bodily presence into the wider life community" (p. 279) also defines the fractal properties of the "strange attractor" in chaos theory. Eros "creates the desire to unite with others, … the vital coupling and uncoupling, and re-coupling of the self with environment" (Pryor, 2001, p. 77). "Complicating" in my title signals the postmodern shift in adult education from metanarratives that simplify and universalize the conditions for adult learning and social action to the chaos theory language of "connectedness, participation, uncertainty, diversity and instability" (Osberg, 2003, p. 6). Other words in common are "non-linear, qualitative, wholistic, and feedback" (Thomas, 1994, p. 400), and, "emergence." Eros embodies the strange attractor of meaning making and learning. My research theorizes on historical exemplars of Eros as the "strange attractor" that with enough iterations produces the fractal of a social movement, a pattern that emerges when "bifurcations cascade or follow each other in close succession" (Ward, 1995, p. 633). Lotta Hitschmanova The memories that the name Lotta Hitschmanova evokes today among Canadians who grew up in the 1950s are embodied images-we remember her accented Eastern European voice in the public service announcements for the Unitarian Service Committee and its famous address, 56 Sparks Street. From the television ads, we also remember the physically tiny women in a peaked cap and olive-green uniform with rows of medal ribbons (from Lesotho, Korea, India, Greece), and "Canada" firmly pinned on her lapel. Lotta's accent and the anachronism of wearing a war uniform were also a source of mockery and disparagement, inviting characterizations of her as a martinet-an image that endures. Farrant's (1997) short story, Starring Lotta Hitschmanova, parodies Lotta's celebrity and her "quasi-military suit," and lampoons her concern for "thee leedle children… Minny, minny orphans go hungry" (p. 16), and then leaps to a grotesque comparison with Michael

Memoirs of Loss as Popular Education: Five Palliative Caregivers Remember through the Healing Art of Hope and Love

Convergence, 2005

The Languages of Edison's Light. ByCharles Bazerman. Cambridge, Mass.: MIT Press, 1999. 434 pp. Bibliography, notes, index, illustrations, and photographs. Cloth, $39.50. ISBN 0-262-02456-X

Business History Review, 2000

A Critical Autobiography of Moral Learning across Four Generations of the Woman’s Christian Temperance Union: A Feminist Genealogy

This qualitative evaluation of the intergenerational moral learning related to the activist work ... more This qualitative evaluation of the intergenerational moral learning related to the activist work of the Woman’s Christian Temperance Union (WCTU) constitutes a critical re-membering of growing up in a WCTU home and community. I trace the public and private continuities and discontinuities of moral learning across four generations of Ontario WCTU families in the 20 th century. Starting with My Self In a graduate course in adult education that I cofacilitate, the work of The Woman’s Christian Temperance Union (WCTU) makes a fleeting appearance as a bibliographic footnote in the foundational text on adult education in Canada (Butterwick, 1998). When I first encountered this, the ceremony of my mother tying a white ribbon around my baby-fat wrist flashed before me. My mother’s signature on my Little White Ribboner’s pledge card is a promise that she would not “give or allow [me] to take any Intoxicating Drinks” (August 6, 1947). The next reflex happened in quick succession: I was struck...

Naming Ourselves as Popular Educators: An Appreciative Inquiry into West Coast Canadian Artists' Identity

This multimedia essay combines words and images in a creative performance drawn from our 2009 cro... more This multimedia essay combines words and images in a creative performance drawn from our 2009 cross-Canada Whistlestop Project, 1 a study of the diverse art practices of Canadian popular educators involved in the women’s movement. We focus on the Tofino Whistlestop on Vancouver Island on the Pacific Coast, the most westerly point on this research-by-rail journey, which began on the Atlantic coast. The eight participants at The Common Loaf Bake Shop in Tofino represented diverse art forms: arts-researcher Dorothy; arts-researcher and photographer Anita; baker-designer Maureen; painter-collagist-muralist Marla; flamenco dancer Therese; baker-mosaic artist Stephanie; poet-writer Chris; and, poet-writer-videographer John. This essay unfolds as a show and tell of the research participants’ art practices as they constitute popular education in the context of arts-based action research methodology of Appreciative Inquiry (AI) to generate personal and collective stories of life-affirming ex...

Articles RE-MEMBERING MOTHERS AS LIFELONG EDUCATORS: THE ART WORK OF THE WOMAN'S CHRISTIAN TEMPERANCE UNION

"/ didn 't know the White Ribbon had been used previously to Montreal Massacre Remembrance, " a v... more "/ didn 't know the White Ribbon had been used previously to Montreal Massacre Remembrance, " a visitor wrote in response to the 1999 exhibit of 19 th-century banners of the Canadian Woman's Christian Temperance Union (WCTU). My qualitative research into the art work of the Canadian Woman's Christian Temperance Union (WCTU) re-evaluates (re-members,) mothers as informal educators of lifelong learning. Memory work and art work are both theoretical framework and research method that constitute the counter-memory methodology of feminist genealogy and resistance to dominant discourses around motherwork, art work, and lifelong learning. My research develops the rhetorical purpose of art work, in which words and images address another and stir memory; artful rhetoric joins two memories-speaker and listener, artist and spectator-in a shared moment. Resume "Je n 'etais pas au courant que le ruban blanc avail ete employe lors de lajournee commemorant la tuerie de I'Ecole polytechnique", a ecrit une personne apres sa visite de I'exposition de bannieres de la section 1 This paper is a substantial reworking of my paper for the 2001 CASAE conference in Quebec City. The CASAE paper was entitled "Re-membering and repicturing activist mothers in civil society: The Canadian Woman's Christian Temperance Union and the audiovisual rhetoric of 'home protection.'" 2 Dorothy Lander wishes to acknowledge the support of the Social Sciences, Humanities and Research Council of Canada, and the Rev. Gatto Grant for Christian Studies from St. Francis Xavier University in conducting her research.

Can Martha Know? Can Mary Serve? Changing Places in the University

This research article illustrates my historical and critical narrative approach to tracing and re... more This research article illustrates my historical and critical narrative approach to tracing and reconstituting the social-spatial practices of the polarized cultures of service and knowledge within the university. This research raises possibilities for remapping the epistemic terrain of the university by offering alternative speaking positions, and alternative places for men and women across the bounds of service-knowledge.

Woman's Christian Temperance Union

The SAGE Encyclopedia of Alcohol: Social, Cultural, and Historical Perspectives

NamiNg Ourselves as POPular educatOrs: aN aPPreciative iNquiry iNtO West cOast caNadiaN artists' ideNtity Introduction to the Dialogical Intermedia Study

This multimedia essay combines words and images in a creative performance drawn from our 2009 cro... more This multimedia essay combines words and images in a creative performance drawn from our 2009 cross-Canada Whistlestop Project, 1 a study of the diverse art practices of Canadian popular educators involved in the women's movement. We focus on the Tofino Whistlestop on Vancouver Island on the Pacific Coast, the most westerly point on this research-by-rail journey, which began on the Atlantic coast. The eight participants at The Common Loaf Bake Shop in Tofino represented diverse art forms: arts-researcher Dorothy; arts-researcher and photographer Anita; baker-designer Maureen; painter-collagist-muralist Marla; flamenco dancer Thérèse; baker-mosaic artist Stephanie; poet-writer Chris; and, poet-writer-videographer John. This essay unfolds as a show and tell of the research participants' art practices as they constitute popular education in the context of arts-based action research methodology of Appreciative Inquiry (AI) to generate personal and collective stories of life-affirming experiences of art as popular education. This video essay highlights the relational art of story-telling and story-receiving through gesture, performance, and symbol.

Copyright belongs to individual authors. Please contact them directly around reproductions. Complicating Public Mothers with Private Others: Eros as the Strange Attractor of Social Action

Adult education for democracy, social justice and a culture of peace:

Love Medicine for the Dying and Their Caregivers

Journal of health psychology, 2008

... of intimate touch, which they would reject in other circum-stances and social interactions&#x... more ... of intimate touch, which they would reject in other circum-stances and social interactions' (Dobson, Upadhyaya, Conyers, & Raghavan, 2002, p ... She places loving attention at the center of narrative inquiry into the spiritual needs of dying people, as with a patient's deep comfort ...

A Feminist Genealogy of the Woman's Christian Temperance Union: Re-membering Our Selves

Journal of international women's studies, 2000

This journal and its contents may be used for research, teaching and private study purposes. Any ... more This journal and its contents may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, redistribution , reselling , loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. ©2000 Journal of International Women's Studies.

The Legacy of the Social Gospel in Adult Education

The Social Gospel movement usually associated within liberal Protestantism during the late-ninete... more The Social Gospel movement usually associated within liberal Protestantism during the late-nineteenth and early-twentieth centuries in North America and Europe, converged with progressive adult education and community leadership as the means for reshaping society into the democratic Kingdom of God on earth, through the development of people (see Fisher 1997; Kidd 1975). Although the term has fallen into disfavor and disuse in adult education—to disassociate from its racializing and colonizing Eurocentric ideology (Lander 2003)—the influence of the social gospel in non-governmental and voluntary organizations (e.g. YMCA, YWCA, Red Cross, and Women's Institutes) and harm reduction programs related to the homeless, child protection, prostitution, substance abuse, violence against women, safe sex, gambling, and smoking (see Forsythe and Lander 2003; Cook 2003) continues to the present day. In this paper, I trace the continuities and discontinuities of the social gospel in contempora...

Love Medicine for the Dying and Their Caregivers

We present a body of evidence for love medicine, originating in the shamanic physical/spiritual h... more We present a body of evidence for love medicine, originating in the shamanic physical/spiritual healing arts, embodying end-of-life (EOL) palliation through relationships of loving, artful witness between caregivers and receivers. We base the conclusions of our professional (doctor) and familial (spouse) practices on the practitioner/research methodology, Appreciative Inquiry , focused on life-affirming experiences, and epitomizing love medicine in `building' relationship through artful narratives between caregiver and receiver (experiential model), to complement `taking' clinical histories (biomedical model). Our witness to these healing effects, supported by relevant literature, builds a body of evidence for the power of love in EOL care.

Telling Transitions At The Table: Re-Served Seats of Higher Learning?

This paper traces the transitions of first year students and other adults of the university as th... more This paper traces the transitions of first year students and other adults of the university as they partake in an intergenerational shared inquiry at a common table. My transformative research invites students, faculty, and staff to attend to (eat) and transform (digest) the moral and political encounters in successive becomings from their speaking positions at a common table. This dialogical partaking of words disrupts the market discourse of student as consumer and re-stories the university as a service organization where all organizational actors are consuming and being consumed. Eating together and telling transitions dissolve boundaries between service and knowledge, between students and other organizational actors, between serving and being served. To transform my writing into a service encounter, I re-present my research as the serving up of a multi-storied, multi-course meal at a common table. Bon appetit! Creative Commons License This work is licensed under a Creative Commo...

Re-membering Mothers as Lifelong Educators: The Art Work of the Woman's Christian Temperance Union

"I didn't know the White Ribbon had been used previously to Montreal Massacre Remembranc... more "I didn't know the White Ribbon had been used previously to Montreal Massacre Remembrance," a visitor wrote in response to the 1999 exhibit of 19th-century banners of the Canadian Woman's Christian Temperance Union (WCTU). My qualitative research into the art work of the Canadian Woman's Christian Temperance Union (WCTU) re-evaluates (re-members,) mothers as informal educators of lifelong learning. Memory work and art work are both theoretical framework and research method that constitute the counter-memory methodology of feminist genealogy and resistance to dominant discourses around motherwork, art work, and lifelong learning. My research develops the rhetorical purpose of art work, in which words and images address an-other and stir memory; artful rhetoric joins two memories—speaker and listener, artist and spectator—in a shared moment. Resume "Je n'etais pas au courant que le ruban blanc avail ete employe lors de la journee commemorant la tuerie de l'Ecole polytechnique", a ecrit une personne apres sa visite de l'exposition de bannieres de la section canadienne de la Woman's Christian Temperance Union (WCTU), en 1999. Ma recherche qualitative au sujet d'objets d'art produits par des membres de la WCTU re-evalue (et re-positionne) les meres en tant qu'educatrices paralleles en formation continue. Les recits individuels et les objets d'art sont a la fois le cadre theorique et la methode de recherche qui constituent la methodologie d'une contre-memoire de la genealogie et de la resistance feministes contre des discours dominants sur le role de la mere, l'art et la formation continue. Ma recherche se penche sur la visee rhetorique de l'art, ou mots et images s'interpellent et remuent les souvenirs; une rhetorique habile qui lie les souvenirs des deux acteurs—le locuteur et le recepteur, l'artiste et le spectateur—dans un moment partage.

Go Make A Difference in the World

A tribute song to the 90th anniversary of the Extension Department at St. Francis Xavier Universi... more A tribute song to the 90th anniversary of the Extension Department at St. Francis Xavier University, written and performed by the Van de Weil family. On the occasion of the launch of The People's Photo Album: A Pictorial Genealogy of the Antigonish Movement, by Dorothy Lander and John Graham-Pole (HARP Publishing, 2018)

A Lot to Learn: Girls, Women and Education in the 20th Century

Journal of the Motherhood Initiative for Research and Community Involvement, Nov 1, 2006

Management Fads in Higher Education: Where They Come From, What They Do, Why They Fail

Teachers College Record, 2002

Complicating Public Mothers with Private Others: Eros as the Strange Attractor of Social Action

Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typic... more Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typically not birth mothers), and shapes this study of three educatoractivists in Canadian social movements-Lotta Hitschmanova, Letitia Youmans, and Mary Arnold. Using historical/biographical inquiry as my methodology, I elaborate on the close relationships of these public mothers, often with a particular "great friend," to explicate Eros as a life force in all of its embodied, sensory, and learning "elements, not only sexual desire" (Estola, 2003, p. 2). I conceptualize Eros in the quantum language of the strange attractor, that is, as a learning site around which energy clusters. The enduring distinctions between public and private that "make us believe that love has no place in the classroom" (hooks, 1994, p. 198) also erase Eros from adult education and social movements. Fenwick (2003a) connects the obliteration of "sexuality, desire and fantasy … [from] adult education discourses of experiential learning" (p. 13) to the fundamental western splitting of individual/environment, mind/body. Like hooks and O'Sullivan (1999) I draw on Sam Keen's (1994) counter-discourse of Eros as the moving force that propels every life-form from a state of mere potentiality to actuality. "The deep relational pull" (O'Sullivan, 1999) of Eros, which "expands the awareness of bodily presence into the wider life community" (p. 279) also defines the fractal properties of the "strange attractor" in chaos theory. Eros "creates the desire to unite with others, … the vital coupling and uncoupling, and re-coupling of the self with environment" (Pryor, 2001, p. 77). "Complicating" in my title signals the postmodern shift in adult education from metanarratives that simplify and universalize the conditions for adult learning and social action to the chaos theory language of "connectedness, participation, uncertainty, diversity and instability" (Osberg, 2003, p. 6). Other words in common are "non-linear, qualitative, wholistic, and feedback" (Thomas, 1994, p. 400), and, "emergence." Eros embodies the strange attractor of meaning making and learning. My research theorizes on historical exemplars of Eros as the "strange attractor" that with enough iterations produces the fractal of a social movement, a pattern that emerges when "bifurcations cascade or follow each other in close succession" (Ward, 1995, p. 633). Lotta Hitschmanova The memories that the name Lotta Hitschmanova evokes today among Canadians who grew up in the 1950s are embodied images-we remember her accented Eastern European voice in the public service announcements for the Unitarian Service Committee and its famous address, 56 Sparks Street. From the television ads, we also remember the physically tiny women in a peaked cap and olive-green uniform with rows of medal ribbons (from Lesotho, Korea, India, Greece), and "Canada" firmly pinned on her lapel. Lotta's accent and the anachronism of wearing a war uniform were also a source of mockery and disparagement, inviting characterizations of her as a martinet-an image that endures. Farrant's (1997) short story, Starring Lotta Hitschmanova, parodies Lotta's celebrity and her "quasi-military suit," and lampoons her concern for "thee leedle children… Minny, minny orphans go hungry" (p. 16), and then leaps to a grotesque comparison with Michael

Complicating Public Mothers with Private Others: Eros as the Strange Attractor of Social Action

Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typic... more Smith-Rosenberg's (1984) term, "public mothers," characterizes independent women reformers (typically not birth mothers), and shapes this study of three educatoractivists in Canadian social movements-Lotta Hitschmanova, Letitia Youmans, and Mary Arnold. Using historical/biographical inquiry as my methodology, I elaborate on the close relationships of these public mothers, often with a particular "great friend," to explicate Eros as a life force in all of its embodied, sensory, and learning "elements, not only sexual desire" (Estola, 2003, p. 2). I conceptualize Eros in the quantum language of the strange attractor, that is, as a learning site around which energy clusters. The enduring distinctions between public and private that "make us believe that love has no place in the classroom" (hooks, 1994, p. 198) also erase Eros from adult education and social movements. Fenwick (2003a) connects the obliteration of "sexuality, desire and fantasy … [from] adult education discourses of experiential learning" (p. 13) to the fundamental western splitting of individual/environment, mind/body. Like hooks and O'Sullivan (1999) I draw on Sam Keen's (1994) counter-discourse of Eros as the moving force that propels every life-form from a state of mere potentiality to actuality. "The deep relational pull" (O'Sullivan, 1999) of Eros, which "expands the awareness of bodily presence into the wider life community" (p. 279) also defines the fractal properties of the "strange attractor" in chaos theory. Eros "creates the desire to unite with others, … the vital coupling and uncoupling, and re-coupling of the self with environment" (Pryor, 2001, p. 77). "Complicating" in my title signals the postmodern shift in adult education from metanarratives that simplify and universalize the conditions for adult learning and social action to the chaos theory language of "connectedness, participation, uncertainty, diversity and instability" (Osberg, 2003, p. 6). Other words in common are "non-linear, qualitative, wholistic, and feedback" (Thomas, 1994, p. 400), and, "emergence." Eros embodies the strange attractor of meaning making and learning. My research theorizes on historical exemplars of Eros as the "strange attractor" that with enough iterations produces the fractal of a social movement, a pattern that emerges when "bifurcations cascade or follow each other in close succession" (Ward, 1995, p. 633). Lotta Hitschmanova The memories that the name Lotta Hitschmanova evokes today among Canadians who grew up in the 1950s are embodied images-we remember her accented Eastern European voice in the public service announcements for the Unitarian Service Committee and its famous address, 56 Sparks Street. From the television ads, we also remember the physically tiny women in a peaked cap and olive-green uniform with rows of medal ribbons (from Lesotho, Korea, India, Greece), and "Canada" firmly pinned on her lapel. Lotta's accent and the anachronism of wearing a war uniform were also a source of mockery and disparagement, inviting characterizations of her as a martinet-an image that endures. Farrant's (1997) short story, Starring Lotta Hitschmanova, parodies Lotta's celebrity and her "quasi-military suit," and lampoons her concern for "thee leedle children… Minny, minny orphans go hungry" (p. 16), and then leaps to a grotesque comparison with Michael

Memoirs of Loss as Popular Education: Five Palliative Caregivers Remember through the Healing Art of Hope and Love

Convergence, 2005

The Languages of Edison's Light. ByCharles Bazerman. Cambridge, Mass.: MIT Press, 1999. 434 pp. Bibliography, notes, index, illustrations, and photographs. Cloth, $39.50. ISBN 0-262-02456-X

Business History Review, 2000

A Critical Autobiography of Moral Learning across Four Generations of the Woman’s Christian Temperance Union: A Feminist Genealogy

This qualitative evaluation of the intergenerational moral learning related to the activist work ... more This qualitative evaluation of the intergenerational moral learning related to the activist work of the Woman’s Christian Temperance Union (WCTU) constitutes a critical re-membering of growing up in a WCTU home and community. I trace the public and private continuities and discontinuities of moral learning across four generations of Ontario WCTU families in the 20 th century. Starting with My Self In a graduate course in adult education that I cofacilitate, the work of The Woman’s Christian Temperance Union (WCTU) makes a fleeting appearance as a bibliographic footnote in the foundational text on adult education in Canada (Butterwick, 1998). When I first encountered this, the ceremony of my mother tying a white ribbon around my baby-fat wrist flashed before me. My mother’s signature on my Little White Ribboner’s pledge card is a promise that she would not “give or allow [me] to take any Intoxicating Drinks” (August 6, 1947). The next reflex happened in quick succession: I was struck...

Naming Ourselves as Popular Educators: An Appreciative Inquiry into West Coast Canadian Artists' Identity

This multimedia essay combines words and images in a creative performance drawn from our 2009 cro... more This multimedia essay combines words and images in a creative performance drawn from our 2009 cross-Canada Whistlestop Project, 1 a study of the diverse art practices of Canadian popular educators involved in the women’s movement. We focus on the Tofino Whistlestop on Vancouver Island on the Pacific Coast, the most westerly point on this research-by-rail journey, which began on the Atlantic coast. The eight participants at The Common Loaf Bake Shop in Tofino represented diverse art forms: arts-researcher Dorothy; arts-researcher and photographer Anita; baker-designer Maureen; painter-collagist-muralist Marla; flamenco dancer Therese; baker-mosaic artist Stephanie; poet-writer Chris; and, poet-writer-videographer John. This essay unfolds as a show and tell of the research participants’ art practices as they constitute popular education in the context of arts-based action research methodology of Appreciative Inquiry (AI) to generate personal and collective stories of life-affirming ex...

Articles RE-MEMBERING MOTHERS AS LIFELONG EDUCATORS: THE ART WORK OF THE WOMAN'S CHRISTIAN TEMPERANCE UNION

"/ didn 't know the White Ribbon had been used previously to Montreal Massacre Remembrance, " a v... more "/ didn 't know the White Ribbon had been used previously to Montreal Massacre Remembrance, " a visitor wrote in response to the 1999 exhibit of 19 th-century banners of the Canadian Woman's Christian Temperance Union (WCTU). My qualitative research into the art work of the Canadian Woman's Christian Temperance Union (WCTU) re-evaluates (re-members,) mothers as informal educators of lifelong learning. Memory work and art work are both theoretical framework and research method that constitute the counter-memory methodology of feminist genealogy and resistance to dominant discourses around motherwork, art work, and lifelong learning. My research develops the rhetorical purpose of art work, in which words and images address another and stir memory; artful rhetoric joins two memories-speaker and listener, artist and spectator-in a shared moment. Resume "Je n 'etais pas au courant que le ruban blanc avail ete employe lors de lajournee commemorant la tuerie de I'Ecole polytechnique", a ecrit une personne apres sa visite de I'exposition de bannieres de la section 1 This paper is a substantial reworking of my paper for the 2001 CASAE conference in Quebec City. The CASAE paper was entitled "Re-membering and repicturing activist mothers in civil society: The Canadian Woman's Christian Temperance Union and the audiovisual rhetoric of 'home protection.'" 2 Dorothy Lander wishes to acknowledge the support of the Social Sciences, Humanities and Research Council of Canada, and the Rev. Gatto Grant for Christian Studies from St. Francis Xavier University in conducting her research.

Can Martha Know? Can Mary Serve? Changing Places in the University

This research article illustrates my historical and critical narrative approach to tracing and re... more This research article illustrates my historical and critical narrative approach to tracing and reconstituting the social-spatial practices of the polarized cultures of service and knowledge within the university. This research raises possibilities for remapping the epistemic terrain of the university by offering alternative speaking positions, and alternative places for men and women across the bounds of service-knowledge.

Woman's Christian Temperance Union

The SAGE Encyclopedia of Alcohol: Social, Cultural, and Historical Perspectives

NamiNg Ourselves as POPular educatOrs: aN aPPreciative iNquiry iNtO West cOast caNadiaN artists' ideNtity Introduction to the Dialogical Intermedia Study

This multimedia essay combines words and images in a creative performance drawn from our 2009 cro... more This multimedia essay combines words and images in a creative performance drawn from our 2009 cross-Canada Whistlestop Project, 1 a study of the diverse art practices of Canadian popular educators involved in the women's movement. We focus on the Tofino Whistlestop on Vancouver Island on the Pacific Coast, the most westerly point on this research-by-rail journey, which began on the Atlantic coast. The eight participants at The Common Loaf Bake Shop in Tofino represented diverse art forms: arts-researcher Dorothy; arts-researcher and photographer Anita; baker-designer Maureen; painter-collagist-muralist Marla; flamenco dancer Thérèse; baker-mosaic artist Stephanie; poet-writer Chris; and, poet-writer-videographer John. This essay unfolds as a show and tell of the research participants' art practices as they constitute popular education in the context of arts-based action research methodology of Appreciative Inquiry (AI) to generate personal and collective stories of life-affirming experiences of art as popular education. This video essay highlights the relational art of story-telling and story-receiving through gesture, performance, and symbol.

Copyright belongs to individual authors. Please contact them directly around reproductions. Complicating Public Mothers with Private Others: Eros as the Strange Attractor of Social Action

Adult education for democracy, social justice and a culture of peace:

Love Medicine for the Dying and Their Caregivers

Journal of health psychology, 2008

... of intimate touch, which they would reject in other circum-stances and social interactions&#x... more ... of intimate touch, which they would reject in other circum-stances and social interactions' (Dobson, Upadhyaya, Conyers, & Raghavan, 2002, p ... She places loving attention at the center of narrative inquiry into the spiritual needs of dying people, as with a patient's deep comfort ...

A Feminist Genealogy of the Woman's Christian Temperance Union: Re-membering Our Selves

Journal of international women's studies, 2000

This journal and its contents may be used for research, teaching and private study purposes. Any ... more This journal and its contents may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, redistribution , reselling , loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. ©2000 Journal of International Women's Studies.

The Legacy of the Social Gospel in Adult Education

The Social Gospel movement usually associated within liberal Protestantism during the late-ninete... more The Social Gospel movement usually associated within liberal Protestantism during the late-nineteenth and early-twentieth centuries in North America and Europe, converged with progressive adult education and community leadership as the means for reshaping society into the democratic Kingdom of God on earth, through the development of people (see Fisher 1997; Kidd 1975). Although the term has fallen into disfavor and disuse in adult education—to disassociate from its racializing and colonizing Eurocentric ideology (Lander 2003)—the influence of the social gospel in non-governmental and voluntary organizations (e.g. YMCA, YWCA, Red Cross, and Women's Institutes) and harm reduction programs related to the homeless, child protection, prostitution, substance abuse, violence against women, safe sex, gambling, and smoking (see Forsythe and Lander 2003; Cook 2003) continues to the present day. In this paper, I trace the continuities and discontinuities of the social gospel in contempora...

Love Medicine for the Dying and Their Caregivers

We present a body of evidence for love medicine, originating in the shamanic physical/spiritual h... more We present a body of evidence for love medicine, originating in the shamanic physical/spiritual healing arts, embodying end-of-life (EOL) palliation through relationships of loving, artful witness between caregivers and receivers. We base the conclusions of our professional (doctor) and familial (spouse) practices on the practitioner/research methodology, Appreciative Inquiry , focused on life-affirming experiences, and epitomizing love medicine in `building' relationship through artful narratives between caregiver and receiver (experiential model), to complement `taking' clinical histories (biomedical model). Our witness to these healing effects, supported by relevant literature, builds a body of evidence for the power of love in EOL care.

Telling Transitions At The Table: Re-Served Seats of Higher Learning?

This paper traces the transitions of first year students and other adults of the university as th... more This paper traces the transitions of first year students and other adults of the university as they partake in an intergenerational shared inquiry at a common table. My transformative research invites students, faculty, and staff to attend to (eat) and transform (digest) the moral and political encounters in successive becomings from their speaking positions at a common table. This dialogical partaking of words disrupts the market discourse of student as consumer and re-stories the university as a service organization where all organizational actors are consuming and being consumed. Eating together and telling transitions dissolve boundaries between service and knowledge, between students and other organizational actors, between serving and being served. To transform my writing into a service encounter, I re-present my research as the serving up of a multi-storied, multi-course meal at a common table. Bon appetit! Creative Commons License This work is licensed under a Creative Commo...

Re-membering Mothers as Lifelong Educators: The Art Work of the Woman's Christian Temperance Union

"I didn't know the White Ribbon had been used previously to Montreal Massacre Remembranc... more "I didn't know the White Ribbon had been used previously to Montreal Massacre Remembrance," a visitor wrote in response to the 1999 exhibit of 19th-century banners of the Canadian Woman's Christian Temperance Union (WCTU). My qualitative research into the art work of the Canadian Woman's Christian Temperance Union (WCTU) re-evaluates (re-members,) mothers as informal educators of lifelong learning. Memory work and art work are both theoretical framework and research method that constitute the counter-memory methodology of feminist genealogy and resistance to dominant discourses around motherwork, art work, and lifelong learning. My research develops the rhetorical purpose of art work, in which words and images address an-other and stir memory; artful rhetoric joins two memories—speaker and listener, artist and spectator—in a shared moment. Resume "Je n'etais pas au courant que le ruban blanc avail ete employe lors de la journee commemorant la tuerie de l'Ecole polytechnique", a ecrit une personne apres sa visite de l'exposition de bannieres de la section canadienne de la Woman's Christian Temperance Union (WCTU), en 1999. Ma recherche qualitative au sujet d'objets d'art produits par des membres de la WCTU re-evalue (et re-positionne) les meres en tant qu'educatrices paralleles en formation continue. Les recits individuels et les objets d'art sont a la fois le cadre theorique et la methode de recherche qui constituent la methodologie d'une contre-memoire de la genealogie et de la resistance feministes contre des discours dominants sur le role de la mere, l'art et la formation continue. Ma recherche se penche sur la visee rhetorique de l'art, ou mots et images s'interpellent et remuent les souvenirs; une rhetorique habile qui lie les souvenirs des deux acteurs—le locuteur et le recepteur, l'artiste et le spectateur—dans un moment partage.

Mixed metaphors for reading and writing the qualitative thesis in adult education

Studies in the Education of Adults, 2000

... The appeal of the journey metaphor in writing a thesis is the moving through stages, and the ... more