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Books on the topic 'Reflective listening'

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Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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1

Talking, listening, and teaching: A guide to classroom communication. Thousand Oaks, Calif: Corwin Press, 2009.

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2

Beyond the read aloud: Learning to read through listening to and reflecting on literature. Bloomington, Ind: Phi Delta Kappa Educational Foundation, 1992.

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3

Listening to Islam: With Thomas Merton, Sayyid Qutb, Kenneth Cragg, and Ziauddin Sardar : praise, reason, and reflection. Brighton: Sussex Academic Press, 2005.

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4

Reflective Caring Imaginative Listening to Pastoral Experiences. SPCK Publishing, 2011.

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5

Connor, Jeanine. Reflective Practice in Child and Adolescent Psychotherapy: Listening to Young People. Taylor & Francis Group, 2020.

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6

Connor, Jeanine. Reflective Practice in Child and Adolescent Psychotherapy: Listening to Young People. Taylor & Francis Group, 2020.

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7

Connor, Jeanine. Reflective Practice in Child and Adolescent Psychotherapy: Listening to Young People. Taylor & Francis Group, 2020.

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8

Connor, Jeanine. Reflective Practice in Child and Adolescent Psychotherapy: Listening to Young People. Taylor & Francis Group, 2020.

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9

Richardson, Carole. Collaborative consonance: Hearing our voices while listening to the choir, a collaborative narrative inquiry into the role of music in the lives of seven preservice teachers. 2006.

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10

Bielo, James S. An Anthropologist Is Listening. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0009.

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This chapter focuses on a commitment that has been gaining force among practical theologians and Christian ethicists since the early 2000s. The commitment is that ethnographic fieldwork can be used to generate theological reflection and knowledge. The aim is to encourage a substantive shift, from a one-way engagement into an actual and generative dialogue between ethnographic theologians and anthropological ethnographers. The animating question is this: What does each dialogue partner—anthropology and theology—stand to gain from such an open exchange about ethnography? To address this question, the chapter argues that ethnographic theologians can work with a more diverse conception of ethnography while anthropological ethnographers can learn how theologians engage normativity in their work. It concludes by reflecting on genres of ethnographic writing as an opportunity for dialogue.
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11

D’Errico, Lucia. Reflection. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199351411.003.0003.

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There is no optical space in my experience of music. If I leave aside a spontaneous association of pitches with fields of colour (so flat and vibrant, though, that they acquire almost a haptic quality), the role of sight is relegated to the preliminary and purely intellectual moment of musical notation. The shape that delineates itself when listening to or making music is rather the blind density of my own body. It is a body subjected to forces of different magnitude that act from both inside and outside itself....
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12

Holter, Julia. Reflection. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199351411.003.0027.

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Most of the time I find that once a piece of music I have made has a ‘shape’—or as I say it, has a ‘form’—it is finished, regardless of what shape it is. But it’s hard to say how I know at what point it has a shape—it’s obviously a subjective thing. I think I have in my mind a kind of closed rounded figure whose shape changes continuously, like an amoeba or something. But it can (and always will) stretch and morph into something new with every experience of listening to the piece; all the parts inside are alive and will move around and change. It’s just important that it is closed. That closure and the fact that things within it can change but always remain within is what makes it a piece....
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13

Listening Hearts: Fourteen Gatherings for Reflection and Sharing. Unitarian Universalist Association, 2016.

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14

Preter, Sabina E., Theodore Shapiro, and Barbara Milrod. The Three Phases of CAPP. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190877712.003.0004.

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Chapter 4 describes how to perform child and adolescent anxiety psychodynamic psychotherapy (CAPP) and includes clinical vignettes. Each phase is followed by a delineation of Tom’s treatment. The opening phase describes how the therapist’s listening and assessment of the material lead to a provisional psychodynamic formulation, which is verbalized to the youth. Typical dynamisms are separation anxiety; difficulties tolerating angry, aggressive, and ambivalent feelings; conflicted sexual fantasies; guilt; and ambivalence regarding independence. During the middle phase, therapist and patient collaboratively understand the central psychological conflicts identified and make adjustments to this formulation as needed. The goal is a deepening understanding of the meaning of the anxiety symptoms, with improvement in reflective functioning. The termination phase serves to review the recent changes and to revisit earlier symptoms, particularly if there is a rearousal of symptoms in which separation conflicts are experienced with the therapist. Adaptive and sensible autonomy-seeking is encouraged.
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15

Yates, Patsy. Communication in the context of cancer as a chronic disease. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780198736134.003.0027.

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Changes in cancer treatment and improved survival rates mean that cancer is often experienced as a chronic condition. This chapter draws on contemporary models of chronic disease management, which define the capabilities required to promote self-management and identify the specific communication practices that achieve optimal outcomes for individuals living with a long-term condition. These capabilities require health professionals to provide person-centred care and achieve individual behavioural as well as organizational/system change. Communication skills which reflect these capabilities in practice include open questions and reflective listening, empathy and sensitivity to patient needs, and sharing of information. Communication skills to support motivational interviewing, collaborative problem identification, and organizational change, including communicating within a multidisciplinary team, are critical to achieving optimal outcomes for people living with cancer. These communication practices enable the patient to be a partner as they adjust to new health challenges, and a changed social and psychological context.
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16

Gratzer, Wolfgang. Is Listening to Music an Art in Itself—or Not? Edited by Christian Thorau and Hansjakob Ziemer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190466961.013.22.

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This chapter discusses features of the extensively used attribution “art of listening” in contexts of therapy, partially New Age–like capacity building, sociology, and music. The second section comments on the relationship between music listening and music appreciation. The key assumption discussed is that understanding (described as a process of relating oneself to something or somebody) unfolds as activities that can be increased respectively between four poles: creating meaning, making music, generating emotion, and deepening reflection. Finally, the chapter returns to the question: Is listening to music an art—or not? Agreeing with Adam Heinrich Müller’s assumption that “the art of listening” stands for creating meaning autonomously, this question is answered in the affirmative.
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17

Potter, Simon J. Wireless Internationalism and Distant Listening. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198800231.001.0001.

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During the 1920s and 1930s radio was transnational in its reach and appeal, attracting distant listeners and encouraging hopes that broadcasting would foster international understanding and world peace. As a new medium, radio broadcasting transmitted speech, music, news, and a range of exotic and authentic sounds across borders to reach audiences in other countries. In Europe radio was regulated through international consultation and cooperation to restrict interference between stations and to unleash the medium’s full potential to carry programmes to global audiences. A distinctive form of ‘wireless internationalism’ emerged, reflecting and reinforcing the broader internationalist movement and establishing structures and approaches which endured into the Second World War, the Cold War, and beyond. Distant listeners, meanwhile, used new technologies and skills to overcome unwanted noise, tune in as many stations as possible, and comprehend and enjoy what they heard. The BBC and other international broadcasters sought to produce tailor-made programmes for audiences overseas, encouraging feedback from listeners and using it to inform production decisions. The book revises our understanding of early British and global broadcasting, and of the BBC Empire Service (the precursor to today’s World Service), and shows how government influence shaped early BBC international broadcasting in English, Arabic, Spanish, and Portuguese. It also explores the wider European and global context, demonstrating how fascism in Italy and Germany, the Spanish Civil War, and the Japanese invasion of China, combined to overturn the utopianism of the 1920s and usher in a new era of wireless nationalism.
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18

Listening for the echo: Contributions of lesbians' journeys to spiritual direction and theological reflection. Ottawa: National Library of Canada, 2003.

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19

Nicholson, Julie, and Katie Steele. Radically Listening to Transgender Children: Creating Epistemic Justice Through Critical Reflection and Resistant Imaginations. Rowman & Littlefield Publishers, Incorporated, 2020.

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20

Skete, Monks of New, ed. Rise up with a listening heart: Reflecting and meditating with the Monks of New Skete. New York, N.Y: Yorkville Press, 2005.

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21

The Monks of New Skete. Rise up with a Listening Heart: Reflecting and Meditating with the Monks of New Skete. Yorkville Press, 2004.

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22

Patico, Jennifer. The Trouble with Snack Time. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479835331.001.0001.

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In the wake of school lunch reform debates, heated classroom cupcake wars, and worries about childhood obesity, children’s food is a locus of anxiety and “crisis” in the United States. What does the feeding of children—and adults’ often impassioned, worried talk about the foods children eat—say about middle-class parents’ understandings of what it means to parent well, and about the kinds of individuals they feel compelled to create in their children? How are these understandings reflective of a larger political economic moment, and how do they reinforce existing forms of social inequality? This book takes up those questions through in-depth ethnographic research in “Hometown,” an urban Atlanta charter school community. Embedding herself in school events, after-school meetings, school lunchrooms, and private homes, the author observed how children’s food was a locus for fundamental moral tensions about how to live, how to present oneself, and how to be protected from harm in a neoliberal environment. Middle-class parents took responsibility for protecting their children from an industrialized food system and for cultivating children’s self-management in food and other realms; yet they did so in ways that ultimately and unintentionally tended to reinforce class privilege and the effects of social inequality. Listening closely to adults’—and children’s—food concerns and contextualizing them both very locally and vis-à-vis a broader political economy, this book interrogates those unintended effects and asks how the “crisis” of children’s food might be reimagined toward different ends.
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23

Tkaczyk, Viktoria, and Stefan Weinzierl. Architectural Acoustics and the Trained Ear in the Arts. Edited by Christian Thorau and Hansjakob Ziemer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190466961.013.14.

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This chapter shifts perspective from the history of architectural acoustics (as a branch of physics) to the history of architecture and practices of listening from around 1780 to 1830. In this period, operas, concerts, and spoken theater pieces, traditionally performed in the same venue, were increasingly regarded as separate genres, each related to a specific sonic reverberation time. As this chapter illustrates using acoustic data from major venues, this separation corresponded with ever-diverging concepts of acoustic design and the acoustic properties of new buildings. The shift occurred, first, because of the emergence of a bourgeois theater and music culture and, second, due to a fundamental epistemic shift in acoustic theory when sound reflection began to be thought of as a phenomenon related to energy, time, and building materials. The audience was conceived of as a group of genre-specific listening experts who paid attention to sound dying away over time.
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24

Azzara, Christopher D., and Alden H. Snell, II. Assessment of Improvisation in Music. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935321.013.103.

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This article provides an overview of research on assessment of improvisation in music and offers suggestions for increasing its centrality in music teaching and learning. With listening, improvising, reading, and composing as context for music teaching and learning, it covers historical and philosophical foundations for, and research on, creativity and improvisation. The article’s synthesis of the literature focuses on assessment of ability to interact, group, compare, and anticipate and predict music while improvising. Six elements (repertoire, vocabulary, intuition, reason, reflection, and exemplars) contribute to a holistic and comprehensive creative process that inspires spontaneous and meaningful music making. The article concludes with recommendations for replication and extension of research to provide insight for improvisation assessment.
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25

Rhodes, R. A. W. On Being There? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198786115.003.0004.

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What do we learn from observing public elites up close that we would not learn using more conventional methods? This chapter answers the ‘so what’ question, enumerating the benefits of observation and reflecting on lessons learnt about observing, surveying the strengths and weaknesses of the approach and describing the fun of observing elites. The author recounts the surprise findings and explores the mistakes made and problems encountered. Secondary sources are not relied on to identify the problems but mistakes are recounted to give the lessons both immediacy and relevance to the study of government elites. The chapter reflects on the pitfalls of observing politicians and bureaucrats at work, focusing on eight issues: speaking truth to power; secrecy; building and keeping trust; maintaining standards of reliability and validity; listening; going native; generalizing; and telling the tale. It closes with the author’s rules of thumb for observation.
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26

Listening to South African voices: Critical reflection on contemporary theological documents : proceedings of the Annual meeting of the Theological Society of Southern Africa held at the University of Port Elizabeth. [South Africa]: Pub. for the Theological Society of Southern Africa by Woordkor, 1990.

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27

Iselin, Pierre. ‘More, I prithee, more’: Melancholy, Musical Appetite and Medical Discourse in Shakespeare’s Twelfth Night. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427814.003.0005.

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Pierre Iselin broaches the subject of early modern music and aims at contextualising Twelfth Night, one of Shakespeare’s most musical comedies, within the polyphony of discourses—medical, political, poetic, religious and otherwise—on appetite, music and melancholy, which circulated in early modern England. Iselin examines how these discourses interact with what the play says on music in the many commentaries contained in the dramatic text, and what music itself says in terms of the play’s poetics. Its abundant music is considered not only as ‘incidental,’ but as a sort of meta-commentary on the drama and the limits of comedy. Pinned against contemporary contexts, Twelfth Night is therefore regarded as experimenting with an aural perspective and as a play in which the genre and mode of the song, the identity and status of the addressee, and the more or less ironical distance that separates them, constantly interfere. Eventually, the author sees in this dark comedy framed by an initial and a final musical event a dramatic piece punctuated, orchestrated and eroticized by music, whose complex effects work both on the onstage and the offstage audiences. This reflection on listening and reception seems to herald an acoustic aesthetics close to that of The Tempest.
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28

Wright, Almeda. The Spiritual Lives of Young African Americans. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664732.001.0001.

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The Spiritual Lives of Young African Americans unearths the ways that African American Christian youth separate their lives and spirituality into mutually exclusive categories, with the result that their religious beliefs and practices do not directly impact their experiences of communal and systemic injustices. Yet this work argues that youth can and do teach the church and society myriad lessons through their theological reflections and actions. This book takes seriously the harsh realities of African American youth, who are often marginalized and even dehumanized within society and religious institutions. It draws upon in-depth theological reflection with adolescents and recent research on adolescent spirituality to examine the crucial role of spirituality in adolescent identity formation and the practical ways that youth negotiate the world around them. Listening to the voices of young African Americans, including activist and poets, pushes us to consider specific examples of fragmentation, including how young African Americans can reconcile their faith in God with their experiences of police brutality and ongoing violence. In conversation with young African Americans, this book also mines the resources of African American religious and theological traditions, and shows how collectively they can help youth to navigate fragmentation and respond to systemic injustice. In particular, abundant life, or choosing the way of life abundant, offers a vision of life and hope for young people who are too often surrounded by death. This work concludes with a critical pedagogy for integrating spirituality and fostering abundant life with African American youth.
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29

Heathcote, Gina. Feminist Dialogues on International Law. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199685103.001.0001.

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Reflecting on recent gender law reform within international law, this book examines the nature of feminist interventions to consider what the next phase of feminist approaches to international law might include. To undertake analysis of existing gender law reform and future gender law reform, the book engages critical legal inquiries on international law on the foundations of international law. At the same time, the text looks beyond mainstream feminist accounts to consider the contributions, and tensions, across a broader range of feminist methodologies than has been adapted and incorporated into gender law reform including transnational and postcolonial feminisms. The text therefore develops dialogues across feminist approaches, beyond dominant Western liberal, radical, and cultural feminisms, to analyse the rise of expertise and the impact of fragmentation on global governance, to study sovereignty and international institutions, and to reflect on the construction of authority within international law. The book concludes that through feminist dialogues that incorporate intersectionality, and thus feminist dialogues with queer, crip, and race theories, that reflect on the politics of listening and which are actively attentive to the conditions of privilege from which dominant feminist approaches are articulated, opportunity for feminist dialogues to shape feminist futures on international law emerge. The book begins this process through analysis of the conditions in which the author speaks and the role histories of colonialism play out to define her own privilege, thus requiring attention to indigenous feminisms and, in the UK, the important interventions of Black British feminisms.
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