The economic policy of the United States affecting commercial relations with Great Britain, 1863-73

Thesis (M.A.)--University of Kansas, History, 1926

Advocating for Experiential Learning Programs as Change Agents in Higher Education: Imagining a Justice Orientation that Centers Students and Partners while Enriching Practice

Excerpt The National Society for Experiential Education (NSEE) Fellows are academic professionals who engage in a community of practice and explore their practitioner-scholar identity through research and scholarly inquiry into experiential education. During some monthly meetings, the discussion focused on how to infuse equity, diversity, and inclusion in internship programs. The fellows ruminated on strategies to create quality internship programs and how to embed experiential learning opportunities into the curriculum so more students could access them. Collectively, these comments highlight what is not always stated but ever-present; that is, the fellows’ justice orientation. The monthly meeting of NSEE Fellows consistently explored our practices with experiential education programs, from internships and working with employers to teaching internship courses. During each meeting, the NSEE Fellows interrogated their practice, raised questions about experiential education programs, and inquired into the most promising approaches that fostered student success in the context of their higher education institutions. The core question that emerged during these meetings became: What are you advocating for in your experiential education program to foster student success

Experiential Learning Educators as Tempered Radicals and Social Change Agents in Higher Education: The NSEE Fellows Program as Reflective Practitioner-Scholars

Excerpt Experiential learning educators have long fought to justify this form of active learning in their curriculum (Hesser, 2013), and the past several decades have seen a resurgence of, and renewed interest in, experiential learning through forms of hands-on learning, such as: service-learning/community-based learning, educational internships, global study abroad experiences, and undergraduate research opportunities (Kuh, 2008). Given its distinct elements in planning, design, and implementation of teaching and learning (Heinrich and Green, 2020), and its potential outcomes that can lead to deep learning (Kuh, 2008), experiential learning requires educators to contribute ample amounts of time and energy in the planning and execution of such courses and programs. More importantly, another reason educators may utilize this pedagogical approach is to practice and advocate for a different paradigm of teaching and learning

Honor and the Stigma of Mental Healthcare

Most prior research on cultures of honor has focused on interpersonal aggression. The present studies examined the novel hypothesis that honor-culture ideology enhances the stigmatization of mental health needs and inhibits the use of mental health services. Study 1 demonstrated that people who strongly endorsed honor-related beliefs and values were especially concerned that seeking help for mental health needs would indicate personal weakness and would harm their reputations. Studies 2 and 3 showed that honor states in the U.S. South and West invested less in mental healthcare resources, compared with non-honor states in the North (Study 2), and that parents living in honor states were less likely than parents in non-honor states to use mental health services on behalf of their children (Study 3). Together, these studies reveal an overlooked consequence of honor ideology for psychological well-being at the individual, social, and institutional levels.Yeshttps://us.sagepub.com/en-us/nam/manuscript-submission-guideline

Don’t Tread on Me: Masculine Honor Ideology in the U.S. and Militant Responses to Terrorism

Using both college students and a national sample of adults, the authors report evidence linking the ideology of masculine honor in the U.S. with militant responses to terrorism. In Study 1, individuals’ honor ideology endorsement predicted, among other outcomes, open-ended hostile responses to a fictitious attack on the Statue of Liberty and support for the use of extreme counterterrorism measures (e.g., severe interrogations), controlling for right-wing authoritarianism, social dominance orientation, and other covariates. In Study 2, the authors used a regional classification to distinguish honor state respondents from nonhonor state respondents, as has traditionally been done in the literature, and showed that students attending a southwestern university desired the death of the terrorists responsible for 9/11 more than did their northern counterparts. These studies are the first to show that masculine honor ideology in the U.S. has implications for the intergroup phenomenon of people’s responses to terrorism.Yeshttps://us.sagepub.com/en-us/nam/manuscript-submission-guideline

Naming Patterns Reveal Cultural Values: Patronyms, Matronyms, and the U.S. Culture of Honor

Four studies examined the hypothesis that honor norms would be associated with a pronounced use of patronyms, but not matronyms, for naming children. Study 1 shows that men who endorse honor values expressed a stronger desire to use patronyms (but not matronyms) for future children, an association that was mediated by patriarchal attitudes. Study 2 presents an indirect method for assessing state patronym and matronym levels. As expected, patronym scores were significantly higher in honor states and were associated with a wide range of variables linked previously to honor-related dynamics. Study 3a shows that following the terrorist attacks of 9/11, patronyms increased in honor states, but not in non-honor states. Likewise, priming men with a fictitious terrorist attack (Study 3b) increased the association between honor ideology and patronym preferences. Together, these studies reveal a subtle social signal that reflects the masculine values of an honor culture.Yeshttps://us.sagepub.com/en-us/nam/manuscript-submission-guideline

Indigenous Languages of Scotland: culture and the classroom

Scotland’s indigenous languages were, for very many years, under attack. The Gaelic of the Highlands and Western Isles, arguably one of the earliest written European languages, after Greek and Latin, had a brief apotheosis around 1000CE when it was the language of the Scottish Royal Court. Scots, spoken by the mass of the people, was the language of the renowned Mediaeval poets known as the Makars. Gaelic was effectively ignored but for attempts, by the Scottish Society for the Propagation of Christian Knowledge, to engender transient bilingualism in order to have the Gaelic diminished and then forgotten. Following the accession of the James VI of Scotland to the throne of the United Kingdom of England and Scotland, the Authorised Edition of the Bible was commissioned and published but only in English, no Scots version being deemed necessary. After the Union of the Parliaments in 1707, what prestige remained to the Scots language diminished rapidly and henceforth almost the entire written output from Scotland has been in English. Exceptions have included Hugh MacDiarmid’s poetry, Liz Lochhead’s translation into Scots of Molière’s Tartuffe (1664/1986), which toured urban working-class areas in the 1980s and to great acclaim, and Trainspotting