I would propose a visual exhibition, but one curated by those within the communities themselves. Instead of an exhibit geared toward educators or possible “healers,” it would be by and for the community.
Renick proposed to have the material in this book made into a professional development session for teachers and counselors. The various healing practices would be role played in this workshop and followed by quotes from Ginwright’s ethnographic interviews.
Following this approach, what are the ways we could expand this approach over a longer duration, beyond just one session? Could it be developed into a larger training curriculum? Would they be held accountable for implementing these practices afterward? What visuals would be used? Discussions on how these healing justices in some ways can be generalized across contexts, but what might need to change in this model for their specific classroom or community?
“In the text, the author addresses the seemingly intangible and “touchy feely” nature of the practices these organizations employ, but then uses that to lead into evidence of their impact in the community. The opposition might be those who do not believe youth development has the same goals as what Ginwright assumes” - response
I’m interesting in learning more about these affective structures. This is the type of data that really only an ethnographer can get at. What were the emotional and physical responses to these practices? What were the tensions? How does Ginwright address those contradictions and tensions? How does this book challenge space formation? Where is the theorization in this text? Who is doing it? Is theory grounded in the text? Is it coming from the interlocutors? How are these “touchy feeling” moments being theorized?
The cover for “Hope and Healing in Urban Education,” seems to be modeled after an old political or community organizing poster. HOPE and HEALING are in bold, colorful lettering—green and red. The background of the image is a light yellow or even gold. Outlines of what seems to be a young, black man in a community area or even a school playground are in black coloring. The cover almost seems expected, but also problematic for this type of book: why is the person sketched alone? Why are the structures behind the person fences and steel/concrete infrastructures? Any connections to hope and healing are lost in this cover. I remember Damien mentioning there seems to be a template for books in urban anthropology, especially those working within vulnerable communities in the US. They tend to follow the Alice Goffman “On the Run” style—dystopian looking backdrops, cement walls, stell/brick infrastructure.. This seems to fit that mold and I’m troubled by it. The “Hope and Healing” cover looks bleak. How does this immediately frame the way we think of these case studies? Then again, I haven’t read it, but I don’t know if I agree with his “hopelessness” argument. What are the consequences of labeling a community “hopeless?”
Because “Hope and Healing in Urban Education,” draws from several case studies, Ginwright organizes the book around different community organizations. Before diving into the case studies, Ginwright introduces theoretical frameworks such as intergenerational trauma and the various practices of healing justice. Each organization is introduced with a brief historical background, as well as a brief overview of the various changes the organization and community have experienced over a period of time. Theoretical frameworks are also weaved throughout these chapters. The book finishes with a concluding chapter that highlights overarching themes within the case studies and ultimately calls for a new approach to advance healing justice in these post-recession spaces.
In "Hope and Healing in Urban Education," Ginwright draws on several ethnographic case studies from urban settings around the United States to argue for a new approach to healing justice movements in community organizations, neighborhood groups, and schools. Situated in the post-recession years, many of the case studies in this book are saturated with an increased level of hopelessness due to factors such as crime, poverty, trauma, and compounded societal oppression. Healing becomes the central frame for the text: How is the practice of healing a community political? What does it look like to place healing at the center of our political, community, and educational policies? Ultimately, healing is used not only as a political strategy, but as a means for building solidarity and transformational organization.