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Building a Professional Learning Community: Lessons From a University/School Partnership

R&L Education ePub

Christy D. McGee, University of Arkansas


The call for improved schooling in the United States has forced schools of education to look for new ways to educate their students. One way some universities are answering that call is through the implementation of extended programs of education that require students to spend up to a year in an internship in a K-12 setting. These extended internships for students require the formation of partnerships between K-12 schools and universities.

This article is a report of a three-and-one-half-year qualitative study of the development of a university/public school partnership. The initial implementation of the partnership was unsatisfactory to all participants. Through extensive field notes, interviews, and participant observation, the author relates the story of the lessons learned by the participants as they attempted to make the partnership a viable one. The lessons learned by the participants were: all stakeholders must be committed to the partnership, roles must be clearly defined, listening and hearing is essential to building trust, stakeholders must be prepared to modify and adjust, and good partnerships are built over time.

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6 Super Suffixes

Angela B. Peery Solution Tree Press ePub


Super Suffixes

A suffix, like a prefix, is a word component added to a base word to make a new word. While prefixes are added to the beginnings of words, suffixes are added to the ends of words. The word beauty becomes beautiful with the addition of one of the most frequently used suffixes, -ful. The suffixes -er and -or are added to bases or roots to create all sorts of words that denote a person’s occupation or role, like teacher, singer, dancer, writer, doctor, aviator, curator, and surveyor. Other suffixes, though lesser used, immediately give us information about a word’s meaning. For example, -dom added to free lets us know about a state of being, freedom, and added to bore, it denotes a less pleasant state of being, boredom. Suffixes can make new words by adding either inflectional or derivational endings.

Inflectional endings account for 65 percent of all suffixed words (White et al., 1989). Inflectional endings give us grammatical information about any word they are added to. They add a letter or group of letters to base words to make different grammatical forms of the words, helping us determine how a word functions in a sentence. Verbs are inflected for number, tense, and to make participles and gerunds. For example, when the suffix -ed is added to a verb form, we know that the verb is in past tense. When -ing is added to a verb form, we know that the verb is either serving in the present progressive tense or functioning as a participle or gerund. The sentence “I’m shopping online instead of doing my homework” uses the word shopping in the present progressive tense to describe what I’m doing right now. The sentence “Shopping as I went along, I really enjoyed the tour of Rome” uses the word shopping as a participle to describe my actions. And lastly, “Shopping is one of my favorite pastimes” employs shopping as a special kind of noun called a gerund, which in this sentence serves as the subject of the sentence. When -s and -es are added to nouns, the nouns become plural. Adjectives are inflected to make their comparative and superlative forms, as in nice, nicer, and nicest.

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3. The Crisis of Humanism

Claire Elise Katz Indiana University Press ePub

I love him whose soul is overfull so that he forgets himself, and all things are in him: thus all things become his downfall.

—Nietzsche, Thus Spoke Zarathustra

In his 1933 essay “Biblical Humanism,” Martin Buber outlines the distinction between Western humanism and what he calls biblical humanism.1 Similar to the kind of argument that we will see Levinas make, Buber argues that just as Western humanism has drawn from its respective literary sources, so too should Judaism draw from the sources that inform it, thus leading to a humanism that would be distinctly biblical. He maintains that there is a difference between a Hebrew man and a biblical man where “only a man worthy of the Bible is a Hebrew man.”2 He continues, “Only that man is a Hebrew man who lets himself be addressed by the voice that speaks to him in the Hebrew Bible and who responds to it with his life . . . This is the meaning of biblical humanism.”3

Levinas offers a similar definition of humanism in 1946 when he returns to the Alliance Israélite Universelle (AIU) in order to assume the Directorship of the École Normale Israélite Orientale (ENIO), the branch of the AIU that provides Jewish education to French youth and trained the male students to become teachers. Less than a year into his service in this position, Levinas pens a short essay on the reopening of the ENIO, whose operation had been suspended for the previous six years. He writes the following:

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6 The ABCs of Viewing: Material Poetics and the Literary Screen / Philip A. Klobucar

PAUL BUDRA Indiana University Press ePub



My software did this to me.


To date, relatively few analyses of the screen as an aesthetic form in its own right have been produced. Critiques of web design and interface usability maintain strong historical attachments to print and typographic disciplines, conceiving electronic communication as page- and document-based. The very term “screen” continues to prioritize the cinematic arts, often implying, whether intended or not, that the methods and ideas of film criticism are equally applicable to current programmable writing practices on the computer. However, as an increasing number of visual culture historians and film theorists realize, the screen as art object invites an increasingly wide array of cultural analyses, corresponding to the medium’s growing significance as both a mode of social interface and knowledge construction. Such developments, cinema theorist Haidee Wassan points out, tend to be addressed within film studies through critical explorations of malleability and multiplicity – metaphors, in other words, “wherein screens are reconceptualised as windows that shrink and expand on cue” (74). As a formative attribute influencing how the screen work is to be engaged, perhaps even interpreted, physical dimension, for Wassan, contributes to an effective materialist schema, according to which various traditional approaches to film-based media can be interrogated over a greater number of cultural contexts. As video emerges in newly consumable formats via devices and environments as divergent as Jumbotrons perched high above freeways and cell phones and iPads clutched in crowded subway cars, no single mode of usage seems dominant. How is it possible, Wassan asks, for traditional methods of film criticism to account accurately for this radical shift in the medium itself?

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Medium 9781935542070

Chapter 6: The Resident Experts

John F. Eller Solution Tree Press ePub

Everyone has dealt with people who seem to have knowledge about almost every topic and want to share their opinions without even being asked to share them. We call these people the “Resident Experts.” When you talk with them about the new initiative, they assure you that they know exactly what to do and how to implement the essential elements, but when you observe them in action, they are doing things incorrectly. As you try to clarify what needs to be done differently, you get the response, “I know what to do.” In your heart, you know that this person does not know what to do but is trying to save face by telling you he or she does.

As you read this chapter, you will learn the following:

These staff members always seem to know everything about every topic. No matter what you tell them, they know better and don’t plan to listen to your ideas. They cause difficulty in schools because they will eventually run into trouble and mess up what they are implementing. Here are some typical behaviors that Resident Experts exhibit:

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