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Learning for citizenship online

How can students develop intercultural awareness and construct knowledge together?

Hugh Starkey and Nicola Savvides

This article evaluates ways in which students on an online Master's programme are learning about citizenship and developing intercultural awareness in spite of the lack of face-to-face interaction. There is still debate about the effectiveness of online courses and whether they provide an adequate substitute for, or even an improvement on, classroom-based learning. We employ qualitative research methods and deploy instruments for analysing constructivist learning to evaluate the extent to which students are constructing knowledge through online discussions as well as learning from research-led teaching materials. We also analyse online discussions for evidence of social presence, including the interventions of the course tutor. We conclude that students do feel themselves to be members of an international learning community and that their interactions can promote higher-order learning. We draw attention to some advantages of online courses such as the possibility of crafting a contribution and the availability of discussions as a resource.

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Thomas J. Eveland

findings, the authors include details allowing replicability in any setting. The contributions begin to focus on online environments with Oliver Dreon's study of faculty members’ social presence in online courses. The author posits that those teaching

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Spatio-Temporal Translations

Practices of Intimacy under Absence

Erica Baffelli and Frederik Schröer

-negotiable? Simply put, the feelings of ‘being there’ and ‘being there together’, that is, the experiences of physical and social presence ( Villi 2015: 5 ), are made possible through acts of translation: in mediated environments, which we create and use because of

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Peter Hudson

which it is sometimes freighted? Did it involve the reduction, pure and simple, of the proletariat to the worker, who, in his turn, is reduced to his ‘mass being’ (i.e. his inert and massive social presence)? And was this the ontological ‘hot house’ for

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Between Dreams and Traces

Memory, Temporality, and the Production of Sainthood in Lesbos

Séverine Rey

bring the past back into the present. As Argenti so eloquently puts it in the introduction to this special issue: “Where the past plays the role of an implacable social presence, we can conceive of it not only as remembered but also as immanent.” The

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Knitted Naked Suits and Shedding Skins

The Body Politics of Popfeminist Musical Performances in the Twenty-first Century

Maria Stehle

. Peaches’ video displays and includes a viewer in collective silliness and joy; McGowan’s social presence, in contrast, is troubling since a viewer is directly confronted with her simultaneously assertive and fragile personas. Identification is one response

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The Presence of the Past in the Era of the Nation-State

Nicolas Argenti

to exploring chronological models that radically question Western post-Enlightenment assumptions regarding the nature of time itself ( pace Bloch 2012: 213 ). Where the past plays the role of an implacable social presence, we can conceive of it not

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Ayse Serap Avanoglu, Diana Riboli, Juan Javier Rivera Andía, Annalisa Butticci, Iain R. Edgar, Matan Shapiro, Brooke Schedneck, Mark Sedgwick, Suzane de Alencar Vieira, Nell Haynes, Sara Farhan, Fabián Bravo Vega, Marie Meudec, Nuno Domingos, Heidi Härkönen, Sergio González Varela, and Nathanael Homewood

Ayoreo culture itself reduced to the permanent structures and causalities of mythic order” (p. 33). Reacting against this equation, Bessire intends “to account ethnographically for the palpable social presence of anthropological knowledge and the unequal