SummaryAggarwal Baniyas were found to have a high prevalence of high blood pressure. Genetic and environmental influences may be implicated for this risk factor of cardiovascular disease. The aim of this study was to investigate the potential for common genetic and environmental influences on blood pressure measures ). The population-based sample was comprised of 309 Aggarwal Baniya families, including 1214 individuals from New Delhi, India. The prevalence of obesity in this community was found to be high. Correlation and heritability were (...) estimated. Most sibling–sibling correlations were larger than the parent–offspring correlations, and all parent–offspring and sibling–sibling correlations were larger than the corresponding spouse correlation. The maximum heritability was estimated as 44.6% for SBP and 62.8% for DBP. The lack of a significant spouse correlation is consistent with little or no influence of the common familial environment. However, the high heritability estimate for both SBP and DBPs reinforces the importance of the non-shared environmental effect. (shrink)

Derridean hospitality is seen to undergird ethical teacher–student interactions. However, hospitality is marked by three aporias that signal incommensurable and irreducible ways of being and responding that need to be held together in tension without eventual synthesis. Due to the sociopolitical materiality of race and the phenomenological difference that constitutes racialized bodies, educators of color in interaction with white students are called to live the aporetic tensions that characterize hospitality in distinctive ways that are not currently emphasized in the discourse (...) on the educator’s responsibility as it is informed by an ethic of hospitality. The asymmetrical nature of hospitality is reconfigured through the terms of eros and hospitality’s link to education aimed at social justice is posited to be stronger than is currently suggested in the educational theory literature. (shrink)

This article examines how affect allows us to view the relational form of dialogue, as built upon the work of Derrida and Levinas, to be a site of transformative possibility for students as they encounter and address issues of social justice and difference in the classroom. The understanding of affect that attends this form of dialogue demands from educators a re-visioning of how their educational arrangements and pedagogies might facilitate the transformative capacities of their students. Accordingly, the relational conception of (...) dialogue cannot be viewed as providing educators with another strategy or method for addressing issues of social justice and difference or for tapping into the transformative capacity of their students. Instead, it would be better viewed as pointing educators towards a different orientation towards education which is not focused upon producing particular outputs or outcomes, but does still indicate the need for a responsible response from the educator. (shrink)

Identity politics is often perceived as that which cannot serve as a force for just societal change since it is thought to undermine the possibility of crossing differences and engendering solidarity. Such an endeavor is seen to be especially important for addressing the racial polarization and cultural divisions that are evidenced in the United States today. However, such critiques against identity politics jettison any deep understanding or recognition of the structures and orientations that sustain the call to racial identity politics (...) as found, for example, in the Black Lives Matter movement. In this article, I examine what those structures and orientations are, and explore the ways in which such an examination may reframe our understanding of what it is that might be required for the cultivation of solidarity. I argue that what gets lost or remains unaddressed in the way the critiques against identity politics are currently framed, is the reality of what I call the mobilization of the aesthetics of racialization. It is only by foregrounding how we come to our identities through the habituated movements, patterns, orientations and capacities called out of our bodies in relation to spaces, places, other bodies and things, that can we begin to understand what sustains the call toward racial identity politics. (shrink)

Educational theorists working within the tradition of Jacques Derrida and Emmanuel Levinas’s thought, posit teaching to be a site of implied ethics, that is, a realm in which non-violent or less violent relations to the other are possible. Derrida links ethics to the realm of friendship, enabling one to understand teaching as a site of the ethics of friendship. I clarify how friendship, as a re-metaphorization of differance, opens us up to a conception of teaching that provides a counterpoint to (...) the current discourse of ‘effective’ teaching. I draw out the implications of the Derridean conception of friendship for the educator in his or her philosophical orientation towards teaching and attempt to show that friendship points the educator towards an orientation that enables a ‘fine tuning’ and opening up of one’s sense of obligation and responsibility to one’s students in ways that cannot be circumscribed to current or institutionally sanctioned ways of understanding the activity of teaching, especially as it is often envisioned in American public education. (shrink)

Students often find themselves disconnected from foundations courses such as Philosophy of Education, citing the abstract nature of some of the ideas studied and a perceived disconnect from practical issues. Moreover, the place/space of the university classroom itself can be seen to contribute to students? disengagement and stunting of their critical capacities. In this article, we present two intertwined narratives. In one strand, we describe our attempt to secure our students? engagement in our course, Introduction to Philosophy of Education, as (...) well as remedy the forms of interaction that are called out of a university classroom through our employment of what we termed the pedagogical spaces project. This project is built upon the notion of a situated pedagogy and emphasizes a performative stance for students. We present a description of the pedagogical steps undertaken. Intertwined with the first narrative, we also present a mapping of how our very understanding of our project and its goals evolved. Theoretical grounding for our project occurs through theorists such as Howard Cannatella, David A. Gruenewald, John Martin, Harold Rugg, Augusto Boal, Martin Buber, and Mikhail Bakthin. Utilizing excerpts from student self-evaluations, final essays, and insights from theorists such as Megan Boler, we illustrate the ways in which students were able to holistically engage in critical and situated thought about familiar and dominant images of teaching and learning. (shrink)

(2008). A Review of: “An Existentialist Curriculum of Action: Creating a Language of Freedom and Possibility”. Educational Studies: Vol. 43, No. 3, pp. 273-277.

This short paper responds to the essays by Shilpi Sinha, Shaireen Rasheed, and Lyudmila Bryzzheva. It considers how racial inequality between teachers and students affects the possibilities of educational hospitality, both in cases of white teachers teaching racialized students and in cases of racialized teachers teaching white students. The response takes a phenomenological turn, considering the relative vulnerability of bodies that encounter each other in educational spaces which, themselves, are not neutral.