These individuals have decided to stop drinking because they have come to understand that "alcohol is controlling their lives."

The findings suggest that, over time, the individual develops his drinking history according to the AA structure, and as the AA identity is formed, the life story narrated comes to resemble the prototypical AA story more and more closely.

It is a transformation of their identities, from drinkil1KJ1on-alcoholics to rion-drmldng alcofiO!ics·, a_�n:::d:_,:lt:.:a::l�le::;c:.:-ts::__. ���-�"--·--�·-'-" ·-----��.�-=---�----���·�� . --how they view and act in the world.

this transformation of identity, from a drinking non-alcoholic ("normal drinker") to an alcoholic, requires a radical reinterpretation of who he is, of "self." lt requires a new way of figuring the activity of drinking, those who drink, and the place of drink­ing in a broader social and personal context. This process of reinterpreta­tion of self, the formation of a new identity, is a major component of Alcoholics Anonymous.

Even should he accept this interpretation of his drinking behavior, so long as the interpretation remains unassimilated to a figured world such as that created by AA, he need not see it as an aspect of himself that carries over into other areas of his life.

AA has constructed a particular interpreta­tion of what it means to be an alcoholic, what typical alcoholics are like, and what kinds of incidents mark a typical alcoholic's life. This cultural knowledge about alcoholism and!!!� alc<l,!J,olic shared byE::"...mbers of AA differs both from the cultural kn(tWkggl'::<Lhl�sm shared�e outside of AA and fron:_ilie self-und�rstawling of most po!:!;_ntial_'E:�m­bers before they enter AA

This is why, as members often say, "AA is for those who want it, not for those who need it." AA members must agree to become tellers, as well as listeners, of AA stories.

Alcoholics are a labeled group of people who behave inappropriately after drinking alcohol.

In this sense AA has created a cultural world, albeit a limited one, which is its institutional reason for being.

S�the defi!lition of an alcoholic is not agreed upon in the wider society, arriving at this i�t�;:pretatlon -�revent�-is-a process negotiated between the drinker and fhose arouncrller-:1\A stories provide a set of_c:riteria by which the al�o­lioliccailbeTclentified.

A successful writer who finds she writes better with a few drinks, a college student who only gets drunk on the weekends, a businessman who drinks to loosen up in social situations-these people may not consider themselves alcoholics, but those around them may consider them so.

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What happens when an AA member fails to compose this new under­standing of himself and of his life?

He does not figure his life in AP!s terms. He views AA as a measure to take when things get really bad. He does not share the set of values and distinctions that unites other AA members. The identity of "alcoholic" does not affect his actions, or his perceptions of self, beyond his drinking behavior.

But 30 years old, that's old. I mean I'm 18 years old. I don't want to go out with someone who's 30. It's not that bad but-shucks, I don't want to go out with anybody but Howard. He's worth the wait. "7

women came to col-lege proud of having done well in high school and then got upset when their university grades were not as good. They gradually became less involved with their schoolwork and switched their attention and time to romantic pursuits. Romance became an even more important world for them.

Notice that the emotional involvement or identification comes only after a certain degree of competence is reached and that this degree of emotional involvement is necessary for further mastery

These socially generated, culturally figured worlds, many linguists believe, are necessary for understanding the meaning of words.

institutionalized "stl'_ll_<:_t:':'Ees" _ofp_<'-\lle.': .. .. i' .. landscapes .. the .. lu:unedia.te D.I<i<;r_oLinll:J-action.

lt. Discourse (or discursive) theory emphasizes many of the aspects of cultural resources that we discu

tools of liberation from control by environmental stimuli.

The conceptual importance of figured worlds has been emphasized in anthropology for some time. Hallowell (1955a) argued that individuals live in worlds that are culturally defined and understand themselves in relation to these worlds. In a classic article, :'The Self and Its Behavioral Environment," he n

Within these figured worlds,identity is constructed as individuals both act with agency in authoring themselvesand are acted upon by social others as they are positioned (as members, nonmembers,or certain kinds of members).

a reason to learn

These are (1) material resources, (2) relational resources, and (3) ideationalresources.

We consider learning to be shifts in use of artifacts (both cultural and cogni-tive) for problem solving, sense making, or performance. We consider identity to beone viewing participation in the practice as an integral part of who one is; what we call"practice-linked identities" (Nasir and Hand 2005,2008)

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Unlike Starbucks or other popular coffee chains, it appeared that patrons needed a high level of beverage knowledge before they walked in. The menu (in the blurry photo shown here) was not descriptive at all, and the rapid-fire exchange between customers and staff was different than a more “casual” beverage establishment

Unlike Starbucks or other popular coffee chains, it appeared that patrons needed a high level of beverage knowledge before they walked in. The menu (in the blurry photo shown here) was not descriptive at all, and the rapid-fire exchange between customers and staff was different than a more “casual” beverage establishment

apprenticeship has been treated as a historically significant object more often than most educational phenom-ena

Usually, unless the intetpretation runs counter to A. A. beliefs, the speaker is not corrected. Rather, other speakers will take the appropriate parts of the newcomer's comments, and build on this in their own comments, giving parallel accounts with different interpretations, for example, or expanding on parts of their own stories which are similar to parts of the new-comer's story, while ignoring the inappropriate parts of the newcomer's story.

This development in-volved a transition from domestic production in which chil-dren learned subsistence skills from their same-sex parent, to learning part-time specialisms in the same way, to learning a specialized occupation from a specialist master.

Any given attempt to analyze a form of learning through legitimate peripheral participation must involve analy-sis of the political and social organization of that form, its historical development, and the effects of both of these on sus-tained possibilities for learning

[Where there is high volume] a division of labor among a relatively large number of workers increases efficiency. . . . In this situation, not only apprentices but journeymen, too, seldom learn the full range of tasks once proper to their trade

They share our interest in extending the study of learning beyond the context of pedagogical structuring, including the structure of the social world in the analysis, and taking into account in a central way the conftictual nature of social practice

Notions like those of ''intrinsic rewards'' in empirical stud-ies of apprenticeship focus quite narrowly on task knowledge and skill as the activities to be learned. Such knowledge is of course important; but a deeper sense of the value of participa-tion to the community and the learner lies in becoming part of the community.

Observing the span of de-velopmental cycles is only a beginning to such an analysis (and a rough approximation that sets aside consideration of the transformation and change inherent in ongoing practice -see below), for each such cycle has its own trajectory, bench-marks, blueprints, and careers (Stack 1989)

In the process, newcomers learn how to make (some-times difficult) repairs, they learn the skills of war-story tell-ing, and they become legitimate participants in the community of practice.

Finally, we explore contradictions inherent in learning, and the relations of the resulting conflicts to the development of identity and the transformation of practice.

I have asked this question all my life. I have sought the answer through my reading and writings, through the music of my youth, through arguments with your grandfather, with your mother. I have searched for answers in nationalist myth, in classrooms, out on the streets, and on other continents. The question is unanswerable, which is not to say futile.

Also, it does not safeguard against tampering of headers or body.

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facilitate the global conversation on every scholarly work

which leads into our key step in creating a more collaborative and open scientific community.

Users can choose to keep their highlights and annotations private, or to share them with the world, which leads into our key step in creating a more collaborative and open scientific community.

A framework built for collaborative real-time annotations on articles.

Data represent important products of the scientific enterprise that are, in many cases, of equivalent or greater value than the publications that are originally derived from the research process. For example, addressing many of the grand challenge scientific questions increasingly requires collaborative research and the reuse , integration, and synthesis of data.

Questioning and examination are the tools of reflection: Hear an idea, ponder it, question it, modify it, explore its limitations. When the idea is presented by a person, the audience can interrupt, ask questions, probe to get at the underlying assumptions. But the author doesn’t come along with a book, so how could the book be questioned if it couldn’t answer back? This is what bothered Socrates.

Qualitative statements describe in a yes/no manner for example, which tissues a gene is expressed in or if two groups of cells move relative to one another. This basic information is insufficient, though, to address many fundamental questions in developmental biology.

Information exchange requires (and can contribute to) mutual understanding; e.g., empathy.

Instead of cheerleading, people in my profession should think of themselves as businesspeople. What’s good for the company? How do we communicate that to employees? How can we help every worker understand what we mean by high performance?

Nor will the preceptor be under the obligation merely to teach these things, but frequently to ask questions upon them and try the judgment of his pupils

ABIGAIL ADAMS, REMEMBER THE LADIES, 1776

Very good, Callicles; but will he answer our questions? for I want to hear from him what is the nature of his art, and what it is which he professes and teaches

I want to know how this stigma developed. Why can we look at a person with a broken arm or chicken pox and wince when we do, but then carry on with our lives when, on the flipside, someone mentions that they have a psychological disorder of some sort causes us to look at them with big eyes and then scoot away?

Is Alexander arguing that African American women are defined more by their race than by their gender, whereas white women are defined more by their gender than their race?

When Castañeda talks about how women of color are ignored, I wonder if there's a detriment of calling all women that aren't white women of color. Wouldn't that lead to lumping them all together, making stereotypes about them, and ignoring the vast diversity in that group? Just like the experiences of white women can be different from those of women of color, can't the same be said for Hispanic women, Asian women, and black women since they also all have different experiences.

What I do not understand is what she means by women of color writers looking to "third world liberation movements" for some aspect of history to write on.

As a women and gender studies major and a Hispanic woman, I find myself realizing more and more that most of my classes only assign one class to talk about women of color. I wish to understand more why we still ignore women of color when talking in the context of women's history and how we would fix this problem.

I wonder how this idea that ‘wages define real work’ applies to today’s society in regards to pay inequality among different races and genders.