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1
Brown, Milton, und Paul WARD. „Communities, universities and ethnicity: A conversation from Imagine: Connecting Communities Through Research“. Research for All 3, Nr. 1 (21.02.2019): 91–104. http://dx.doi.org/10.18546/rfa.03.1.08.
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Imagine: Connecting Communities Through Research was a large five-year project in the Connected Communities programme using methodologies of co-production to explore imagining different futures with community groups. This article, which takes the form of a conversation, offers the perspectives of two participants in Imagine to discuss how community organizations and communities work together and the impact of ethnic discrimination and disparity in universities. We set the conversation in the broader context of global discussions of knowledge production and power relationships. We consider how universities, as large institutions, often create difficulties for smaller community organizations by focusing on their own interests. We address power and decision-making in Imagine, especially in relation to ethnicity. We seek to think about what needs to be done, both at strategic levels in universities and on a personal level, to tilt the balance of benefit towards communities in collaborative relationships with higher education institutions.
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Schaffer, Talia. „Care Communities“. South Atlantic Quarterly 118, Nr. 3 (01.07.2019): 521–42. http://dx.doi.org/10.1215/00382876-7616139.
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The feminist philosophy of “ethics of care” has been important for disability studies inasmuch as it helps us see caregiving as widespread and admirable, rather than as a failure of autonomy. Care ethicists usually imagine care as either an institutional situation or an intimate dyad. However, in “Critical Care,” I add a third case in a midrange scale: the care community. The care community is a voluntary social formation, composed of friends, family, and neighbors, that coalesces around someone in need. It is my contention that by exploring the care community, we can make important aspects of care visible and rethink care relationships. What we see in care communities is a process, rather than a preset care structure, and that fluidity allows us to interrogate the conditions under which care can develop and the dynamics of extended care. I use Victorian fiction to showcase care communities, since novels of this period are marked by ubiquitous spontaneous small groups forming around people who are ill or hurt, but I also make a case that care communities continue to exist today, particularly among queer communities and people of color, performing a vital function in our ordinary lives. Finally, I argue that care communities can help us fundamentally rethink disability as a need like any other need rather than an inherent identity. Eva Feder Kittay has argued that care relations are the foundation of civic society; in that case, disability and the care community that arises in response to it are not marginalized cases but are what, profoundly, makes social life possible.
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Kaplan-Myrth, Nili. „Health Research in Indigenous Communities: Overcoming Anthropology's Colonial Legacy“. Practicing Anthropology 26, Nr. 4 (01.09.2004): 3–7. http://dx.doi.org/10.17730/praa.26.4.g144423p1k789t34.
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Let us imagine that we are sailing across Port Phillip Bay in the southeast of Australia. The sun is low on the horizon and the late-December air is warm. We glide past a colony of fairy penguins at the pier in St Kilda. The West Gate Bridge comes into view. No sooner have we reached the docklands south of the city of Melbourne than we realize that our cruise has drawn to a close.
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Palmer, Catherine. „Outside the Imagined Community: Basque Terrorism, Political Activism, and the Tour de France“. Sociology of Sport Journal 18, Nr. 2 (Juni 2001): 143–61. http://dx.doi.org/10.1123/ssj.18.2.143.
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Since its publication more than a decade ago, Benedict Anderson’s Imagined Communities has offered an enticing, if romantic, way of conceptualising nationalism. Fine-grained ethnographic analysis, however, of the ways in which local populations actually imagine their community raises some questions for the continuing viability of such a notion. In many places around the world, people consciously and conspicuously place themselves outside of the imagined community, and it is the social, cultural, and political consequences of such actions that this article seeks to explore. Drawing on a period of ethnographic fieldwork undertaken in France in the mid-1990s, this article examines very public contestation and sabotage of the Tour de France by pro-Basque supporters. This specific case study of political activism through sport provides a compelling example of the ways in which a dominant symbol of French national identity is usurped and upstaged by a minority group so as to reinvent or re-imagine a new kind of community.
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Koskinas, Konstantinos. „Editorial: Homo Virtualis Inaugural Issue“. Homo Virtualis 1, Nr. 1 (28.09.2018): 1. http://dx.doi.org/10.12681/homvir.18621.
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Homo Virtualis is the conception of a humanity of sciences, cultures and socialities powered by the communicative technological innovations. Cyborgs, robots, avatars and virtual communities imagine, construct and create their lives within new technosocial or sociotechnical environments. [...]
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Pulsifer, Rebecah. „Interwar Imaginings of Collective Cognition“. Modernist Cultures 15, Nr. 2 (Mai 2020): 155–78. http://dx.doi.org/10.3366/mod.2020.0287.
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Scholarship on interwar understandings of ‘collective cognition’ – experiences of intellectual union with others – tends to focus on its capacity to threaten individuality. I counter this trend by investigating prose works by H.D., Olive Moore, Rebecca West, and H.G. Wells that champion collective cognition for its capacity to compose communities. I argue that these texts point to an underexplored strand that existed in and alongside modernism in which authors turned to collective cognition to imagine radically egalitarian communities that transcend hierarchies based on history, nationality, and species. After the Second World War, the cultural meanings of collective cognition narrowed, and ‘thinking together’ came to be strongly associated with loss of freedom and loss of self. This article shows that collective cognition emitted a powerfully hopeful potential for a significant cluster of interwar authors, who used it to imagine the peaceful and abundant possibilities of collectivity.
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Sivajothy, Subhanya. „With and Against Transparency: Taking a Critical Look at How “Transparency” is Taken Up in Data Justice Discourses“. IJournal: Graduate Student Journal of the Faculty of Information 5, Nr. 1 (03.01.2020): 57–66. http://dx.doi.org/10.33137/ijournal.v5i1.33474.
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This paper critically looks at transparency as an accountability measure that is demanded from governance structures in data justice organizations. However, we need to consider how the politics of visibility asymmetrically affects marginalized communities as a result of their data being made visible. Often, appeals for transparency results in hyper-visibilizing the same communities that are already accompanied by intense undersight; therefore, I argue that we need to look beyond transparency to imagine alternative models of accountability.
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Berkes, Fikret, und Prateep Kumar Nayak. „Role of communities in fisheries management: “one would first need to imagine it”“. Maritime Studies 17, Nr. 3 (November 2018): 241–51. http://dx.doi.org/10.1007/s40152-018-0120-x.
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Swadener, Beth Blue, Lacey Peters, Dana Frantz Bentley, Xiomara Diaz und Marianne Bloch. „Child care and COVID: Precarious communities in distanced times“. Global Studies of Childhood 10, Nr. 4 (18.11.2020): 313–26. http://dx.doi.org/10.1177/2043610620970552.
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Drawing from an analysis of responses to COVID affecting the ECCE sector in the US, including the narratives of early childhood educators, we engage with several questions. These include: How is care work with children constructed and affected by COVID-19? How might current responses and policies be understood through the lens of social citizenship and the collective/the individual? How do these issues reflect the precarity of the ECCE sector? How are embodied and emotional aspects of care work manifesting in early educator/caregiver lives in the time of the pandemic? Who is caring for the caregivers and what care may be needed? How can we re-imagine the care of ourselves, and in relation to an ethics of care for the other?
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McAnany, Patricia. „Imagining a Maya Archaeology That Is Anthropological and Attuned to Indigenous Cultural Heritage“. Heritage 3, Nr. 2 (12.05.2020): 318–30. http://dx.doi.org/10.3390/heritage3020019.
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Taking an aspirational approach, this article imagines what Maya Archaeology would be like if it were truly anthropological and attuned to Indigenous heritage issues. In order to imagine such a future, the past of archaeology and anthropology is critically examined, including the emphasis on processual theory within archaeology and the Indigenous critique of socio-cultural anthropology. Archaeological field work comes under scrutiny, particularly the emphasis on the product of field research over the collaborative process of engaging local and descendant communities. Particular significance is given to the role of settler colonialism in maintaining unequal access to and authority over landscapes filled with remains of the past. Interrogation of the distinction between archaeology and heritage results in the recommendation that the two approaches to the past be recognized as distinct and in tension with each other. Past heritage programs imagined and implemented in the Maya region by the author and colleagues are examined reflexively.
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Gawlewicz, Anna. „‘Scotland's different’: Narratives of Scotland's distinctiveness in the post-Brexit-vote era“. Scottish Affairs 29, Nr. 3 (August 2020): 321–35. http://dx.doi.org/10.3366/scot.2020.0326.
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While Scotland has been portrayed as an outlier in the context of Brexit, we know relatively little about how ordinary people in Scotland, including a growing migrant population, make sense of this (political and media) narrative. In order to address this gap, in this article I look at everyday narratives of Scotland's distinctiveness in the post-Brexit-vote era among the long-settled population and Polish – and to a lesser degree other European Union – migrants in the East End of Glasgow. By drawing upon scholarship on everyday nationalism and imagined communities, I explore discursive claims which romanticise Scotland as different and ‘welcoming’ of immigration and position it in binary opposition to England. How is Scotland produced as different in the context of Brexit? How are these stories used to re-imagine increasingly diverse Scottish society? In what ways are they being employed by migrant communities?
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Chantal Welch, Kimberly. „Sharell D. Luckett, David Román, and Isaiah Matthew Wooden, eds. Tarell Alvin McCraney: Theater, Performance, and Collaboration“. Modern Drama 64, Nr. 3 (01.08.2021): 383–85. http://dx.doi.org/10.3138/md.64.3.br5.
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This anthology offers a range of scholarly perspectives on Tarell Alvin McCraney’s use of religious syncretism, emphasis on community, and approach to collaboration. In doing so, it illustrates how McCraney’s work challenges monolithic depictions of Black communities and provides a way to imagine alternative futures for Black subjects.
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Ortiz, Mario R. „“Oh, the Places” Nurses “Go!”“. Nursing Science Quarterly 30, Nr. 2 (24.03.2017): 174–75. http://dx.doi.org/10.1177/0894318417693318.
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It is interesting to imagine the many diverse places and settings that nurses “go” to serve individuals, families, and communities with their unique knowledge base. Nurses working in rural areas have many challenges and opportunities, since they work in isolated areas “in the wide open air” where there is limited access to healthcare.
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Kernkamp, Ruby Clementine. „Embodied Memory and Alternative Futures“. TDR: The Drama Review 65, Nr. 3 (September 2021): 157–62. http://dx.doi.org/10.1017/s1054204321000381.
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Through the Peace Ride, the Compton Cowboys, as activists and performance artists within the Black Lives Matter movement, materialized the long legacy of Black men and women riders in the United States. These protest bodies on horseback imagine alternative futures for Black communities through embodied memory and a rewriting of the archive.
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LEV-ALADGEM, SHULAMITH. „The Israeli National Community Theatre Festival: the Real and the Imagined“. Theatre Research International 30, Nr. 3 (Oktober 2005): 284–95. http://dx.doi.org/10.1017/s0307883305001537.
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This article focuses on the National Community Theatre in Israel in order to demonstrate what happens when co-communities (marginal communities) appropriate the concept and the rules of the game of festival to their own benefit. Community theatre in Israel is a means of self-representation within co-communities that usually exist on the geographical, social, political and artistic margins of the public sphere. The National Community Theatre Festival is thus a subversive tactic by which the powerless groups present their move from the margins to the centre and transform themselves to visible social agents. This Festival then celebrates the latent potential for social activism that these groups have when they are coming together and imagine themselves powerful, united and prestigious.
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Barclay, Leah. „Biosphere Soundscapes“. Leonardo 47, Nr. 5 (Oktober 2014): 496–97. http://dx.doi.org/10.1162/leon_a_00820.
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Biosphere Soundscapes (BioScapes) is a large-scale interdisciplinary art project underpinned by the creative possibilities of soundscape ecology, a rapidly evolving field of biology used to record environmental patterns and changes. This project is designed to inspire communities across the world to listen to the environment and re-imagine the potential of International UNESCO Biosphere Reserves as learning laboratories for a sustainable future.
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Schwab-Cartas, Joshua, und Claudia Mitchell. „A Tale of Two Sites: Cellphones, participatory video and indigeneity in community-based research“. Articles 49, Nr. 3 (08.10.2015): 603–20. http://dx.doi.org/10.7202/1033549ar.
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This polyvocal text is both a narrative and a dialogue between two scholar-activist researchers working in rural communities in distinct parts of the world — South Africa and Southern Mexico — sharing their experiences of using cellular phone and camcorders, while also exploring the potential sustainability of these technologies in the context of rural communities engaging with participatory video projects. These communities are not only playing an increasingly salient role as the mediators of this technology, but through their practices they are drawing much needed attention to the ways in which the researcher — participant dynamic in participatory video practices can be transformed into a more autonomous and participant-led set of practices. The article considers the ways these media forms carry the potential to imagine and honour different worldviews.
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Cunningham, Eric J. „Dam Close Water Resources and Productions of Harmony in Central Japan“. Nature and Culture 11, Nr. 1 (01.03.2016): 69–92. http://dx.doi.org/10.3167/nc.2016.110104.
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This article examines socio-cultural circulations associated with dams and other water management technologies in central Japan. Such technologies and the circulations of water they enable link communities across Japan's rural and urban spaces in social, political, economic, and cultural ways. They also produce anxieties by highlighting social inequalities and the disparate impacts of water resource development in modern Japan. Using Makio Dam in central Japan as a case study, I argue that actors in both upstream and downstream communities actively imagine and enact social relationships that work to ease the tensions that arise from unidirectional flows of water by producing sensations of harmony and common identity.
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Goodman, Kenneth W. „Ethics, Information Technology, and Public Health: New Challenges for the Clinician-Patient Relationship“. Journal of Law, Medicine & Ethics 38, Nr. 1 (2010): 58–63. http://dx.doi.org/10.1111/j.1748-720x.2010.00466.x.
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One of the largest, oldest, and most interesting challenges in health care is the balancing act in which clinicians have generally uncontroversial duties both to individual patients and to communities. Physicians and nurses must — so we teach them — put patients first, and at the same time recognize that individuals are members of communities. Individuals affect the health of communities, and communities affect the health of individuals. Thus, the moral and professional duties that result are sometimes in conflict.Moreover, the traditional, prosaic clinical encounter is evolving in an environment increasingly shaped (albeit too slowly according to some) by electronic health records, personal health records, pharmacogenomics and vast networks of data collection and storage for public health surveillance, human subjects research, health services evaluation, and comparative effectiveness research. Health information technology is changing everything. It would be perverse otherwise: imagine large amounts of data and information either ignored, missed, or collected and then ignored.
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Kalyan, Rohan. „Eventocracy in a time of pandemic“. Review of Human Rights 6, Nr. 1 (20.04.2020): xi—xxiv. http://dx.doi.org/10.35994/rhr.v6i1.106.
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The coronavirus pandemic has exposed a disruptive, new event-oriented politics in places like the United States and India. This essay looks at the emergent relationship between large-scale events, political subjectivity, and communities of sense and sense-making in the chaotic times of late-capitalism. It also asks if global crisis events like a pandemic can present opportunities to re-imagine new worlds in light of present-day challenges.
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Onwudiwe, Ebere. „Africa's Other Story“. Current History 101, Nr. 655 (01.05.2002): 225–28. http://dx.doi.org/10.1525/curh.2002.101.655.225.
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Africa's well-known developmental political problems remain. … But these problems also exist in political communities in every other part of the world. More important, they do not exhaust the story of politics in Africa. For every horrific political story in Africa, there is another story of courageous and creative political enterprise accomplished under circumstances that those who live and vote in developed democracies could not even begin to imagine.
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Fraser, Joanna, Evelyn Voyageur, Paul Willie, Patricia R. Woods, Victoria Dick, Kate Moynihan, Jennifer Spurr, Heather McAnsh, Cara Tilston und Heidi Deagle. „Nurses Learning Our Way, From the Land, With the People“. Witness: The Canadian Journal of Critical Nursing Discourse 2, Nr. 1 (11.06.2020): 25–38. http://dx.doi.org/10.25071/2291-5796.54.
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The story of land-based immersion learning for nursing students in remote First Nations communities is told through the stories of ten authors. We represent a collaboration between First Nations Knowledge Keepers, nursing students, and nursing faculty. Our inquiry draws on Indigenous knowledge paradigms and research methodologies. Currently in the preliminary stages of gathering our findings, we are learning how transformation happens through culturally safe relationships and ethical learning spaces. We are learning that inquiry requires commitment, authenticity, and a respect for differences. Most importantly, we are learning that nurses need to uncover ingrained and colonized assumptions in order to imagine new possibilities for learning and inquiring with Indigenous people and communities.
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Cooper, Annabel. „Empire, Nation, Tribe: The Imagined Communities of The Te Kooti Trail in New Zealand, 1927“. Modernist Cultures 15, Nr. 3 (August 2020): 295–315. http://dx.doi.org/10.3366/mod.2020.0298.
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Benedict Anderson's concept of ‘imagined community’ is crafted around the work of the newspaper and the novel as the critical media through which peoples came to imagine themselves as nations in a modernising world. In this article I extend this inquiry to silent cinema, and specifically Rudall Hayward's The Te Kooti Trail, a modern artefact of a late colonial setting: the Bay of Plenty, New Zealand, in 1927. Hayward's nation-forming aim is explicit, but his apparent intentions and his community-centred practice of film-making created a film in which imperialist, nationalist and local concerns jostle for priority. This article first undertakes a textual analysis which investigates the discrepancy between an imperial, often paternalist narrative, and an aspirational, national ethos embodying kinship among different settler groups and Māori. Second, an archival and oral historical investigation into the production process reveals that the film's recreation of the past brought together iwi, or tribes, with diverse histories of negotiating with the new world of settler colonialism, and contrasting engagements with modernity. These histories can be read both on the screen, and in the brief censorship of the film before its release. The film provides a compelling case of diverse Māori engagement with nationhood-in-formation through the medium of film, both in the evidence of the text and in the circumstances of the film's production and release.
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Schneider, Florian. „Digital Smartness: Rethinking Communities and Citizenship in the Face of ‘Smart’ Technology“. Asiascape: Digital Asia 6, Nr. 3 (08.11.2019): 152–59. http://dx.doi.org/10.1163/22142312-12340109.
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AbstractThis introduction to the Asiascape: Digital Asia special issue on ‘smart communities’ discusses how new technologies have created a paradigm of ‘smartness’ that informs how innovators, entrepreneurs, policy makers, and administrators imagine sociality in urban spaces. This is visible in plans for turning Singapore, Hong Kong, or Taipei into ‘smart cities’, and countries such as India, Japan, and South Korea are similarly rolling out initiatives that promise to revamp urban life across the region. Such ‘solutionist’ attempts to address the complexities of contemporary social life through technology cleverly fuse surveillance techniques, capitalist structures, free labour practices, and neoliberal governance to create urban utopias of safety, convenience, and community. We have asked the contributors to this special issue to explore what people do, through and with digital technologies, as they establish, claim, contest, and alter various social relations in the name of ‘smart community’, and this article introduces and discusses their results.
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Chapman Hoult, Elizabeth, Helen Mort, Kate Pahl und Zanib Rasool. „Poetry as method – trying to see the world differently“. Research for All 4, Nr. 1 (01.02.2020): 87–101. http://dx.doi.org/10.18546/rfa.04.1.07.
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Research with communities, even co-produced research with a commitment to social justice, can be limited by its expression in conventional disciplinary language and format. Vibrant, warm and sometimes complex encounters with community partners become contained through the gesture of representation. In this sense, 'writing up' can actually become a kind of slow violence towards participants, projects and ourselves. As a less conventional and containable form of expression, poetry offers an alternative to the power games of researching 'on' communities and writing it up. It is excessive in the sense that it goes beyond the cycles of reduction and representation, allowing the expression of subjective (and perhaps sometimes even contradictory) impressions from participants. In this cowritten paper we explore poetry as a social research method through subjective testimony and in the light of our Connected Communities-funded projects (Imagine, Threads of Time and Taking Yourself Seriously), where poetry as method came to the fore as a way of hearing and representing voices differently.
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Brown, Milton, Kate Pahl, Zanib Rasool und Paul Ward. „Co-producing research with communities: emotions in community research“. Global Discourse 10, Nr. 1 (01.01.2020): 93–114. http://dx.doi.org/10.1332/204378919x15762351383111.
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In this article we explore the ways in which universities and communities can work together drawing on our experience of a community-university co-produced project called ‘Imagine’. We reflect on our different experiences of working together and affectively co-produce the article, drawing on a conversation we held together. We locate our discussion within the projects we worked on. We look at the experiences of working across community and university and affectively explore these. We explore the following key questions: How do we work with complexity and difference?Who holds the power in research?What kinds of methods surface hidden voices?How can we co-create equitable research spaces together?What did working together feel like? Our co-writing process surfaces some of these tensions and difficulties as we struggle to place our voices into an academic article. We surface more of our own tensions and voices and this has become one of the dominant experiences of doing co-produced research. We explore the mechanisms of co-production as being both a process of fusion but also its affective qualities. Our discussions show that community partners working with academics have to bear the emotional labour; by ‘standing in the gap’ they are having to move between community and university. We also recognise the power of community co-writing as a form that can open up an opportunity to speak differently, outside the constraining spaces of academia.
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Sinha, Bobby Luthra, und Anand Singh. „Embodying a Preparedness to Die: Why Bishnois of Western Rajasthan Rise in Defence of the Blackbuck and the Chinkara?“ Sociological Bulletin 69, Nr. 1 (05.02.2020): 34–50. http://dx.doi.org/10.1177/0038022919899002.
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Often referred to as the custodians of nature, the Bishnois have been taking initiatives to curb the illegal hunting/poaching of animals such as the blackbuck and the chinkara that are fully covered under the provisions of the Indian Wildlife Protection Act (WLPA, 1972). From within the realms of their philosophical engagement with nature, the Bishnois imagine the law offenders from hunting communities, such as Ban Bawri and Bhil, and those who come to be defined exclusively as poachers as the ‘violent’ other. While the hunting tribes heavily contest such a viewpoint, the contours of a grass-roots debate as well as Bishnoi activism against destruction of natural resources continue to fortify in western Rajasthan. The growth of an organised protest movement of the Bishnois, spearheaded by the Bishnoi Tiger Force (BTF), since the past two decades has also coincided with an embodiment of the community’s general preparedness to die in defence of the wildlife. What fuels the spirit and the sentiment behind this rising defence of the endangered wildlife, amidst other creatures of the desert? How do Bishnoi repertoires of protest influence the discourses of other involved communities and manage to keep the democracy of India on constant alertness in the great Indian Thar?
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MADRID, ALEJANDRO L. „Dancing with desire: cultural embodiment in Tijuana's Nor-tec music and dance“. Popular Music 25, Nr. 3 (11.09.2006): 383–99. http://dx.doi.org/10.1017/s0261143006000961.
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Nor-tec music was created at the Tijuana–San Diego border as a hybrid that incorporates the sounds of traditional music from the North of Mexico to computer-based styles of dance music. Through a distinct process of do-it-yourself distribution, Nor-tec quickly became a worldwide phenomenon in the underground electronic music scene. Based on extensive ethnographic work in Tijuana, Los Angeles and Chicago, this article compares different Nor-tec scenes in an attempt to identify how different transnational communities appropriate this music in order to imagine and conciliate notions of identity, modernity and tradition according to their specific social context. I focus on the relationship between discourses about Latinidad and Latino bodies, and their influence on the way different Latino communities dance and move to the Nor-tec beats.
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MacPherson, Jim. „History Writing and Agency in the Scottish Highlands: Postcolonial Thought, the Work of James Macpherson (1736–1796) and Researching the Region's Past with Local Communities“. Northern Scotland 11, Nr. 2 (November 2020): 123–38. http://dx.doi.org/10.3366/nor.2020.0217.
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This article argues that postcolonial thought can be used as a tool for thinking about the present in the Scottish Highlands. Taking a case study of collaborative inquiry between local communities, High Life Highland (the body responsible for cultural services in the region) and the University of the Highlands and Islands into the work and legacies of the poet and historian James Macpherson (1736–1796), it examines the way in which the approach and ideas of postcolonialism can be used to better understand the past and critically engage communities in exploring their history. Building upon the work of James Hunter and his pioneering interpretation of Highland history through the work of Frantz Fanon and Edward Said, this article considers how postcolonialism can have intellectual solidarity with histories of the region, especially when we consider the role of the Highlands in processes of colonisation and imperialism. Through this comparative analysis, it demonstrates that using the past as a resource in the present enables communities to change the ways in which their history is presented and to imagine alternative futures.
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Gómez, Felipe. „Telling Images: Forced Disappearance and Territorial Displacement in Recent Mexican and Colombian Documentary Graphic Novels“. Journal of Latino/Latin American Studies 10, Nr. 2 (01.07.2020): 14–37. http://dx.doi.org/10.18085/1549-9502.10.2.14.
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Abstract Territorial displacements, stolen lands, repression, targeted assassinations, and forced disappearances among rural communities in Mexico and Colombia are constant threats that generate complex and urgent questions on the fragile conditions in which the residents of these communities live their day-to-day lives. In this article, I examine recent graphic novels that take an ethical stand to discuss local events in their connections to drug-trafficking, para-State, and other contemporary forms of violence. While there are divergent reasons, conditions and challenges for the creation, distribution, and reception of these graphic novels in such contexts, their authors use similar semiotic and literary mechanisms to imagine and represent these types of violence, and aim to include voices usually omitted, and/or displaced in the narration of these conflicts. I argue that it is precisely due to these inclusions that the role of these works in the politics of narrative and memory of armed conflicts in these Latin American countries is essential for the recognition of new human geographies and cartographies generated by the forced disappearance and uprooting of these communities using violence.
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Schiemann, Konrad. „The European Union as a Source of Inspiration“. Cambridge Yearbook of European Legal Studies 14 (2012): 325–36. http://dx.doi.org/10.5235/152888712805580552.
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What you find inspiring depends to a degree on where you come from and what you are looking for. So, by applying the principle of transparency, let me put my cards on the table. Those who founded the European Communities, and indeed both Jack Mackenzie Stuart and I, went through the last World War. I imagine that I will be the last judge of the Court in Luxembourg of whom this can be said. If you have been through such an experience, it is something which marks your whole life.
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KING, RUTH, und TERRY NADASDI. „The expression of evidentiality in French-English bilingual discourse“. Language in Society 28, Nr. 3 (Juli 1999): 355–65. http://dx.doi.org/10.1017/s0047404599003024.
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This study, drawing on data from a large sociolinguistic interview corpus for three Acadian communities of Atlantic Canada, concerns codeswitches involving verbs of opinion or belief (e.g. guess, think, imagine, believe) in French-English bilingual discourse. The codeswitch itself serves to underscore the speaker's stance as to the truth of the proposition – and, in some cases, to indicate a degree of uncertainty not nuanced by corresponding French language forms. Variation in usage is related to intensity of language contact at the levels of the community and of the individual.
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Keady, Jessica M. „A Gendered Reading of Purity and Boundaries: 4QTohorot A (4Q274) as a Case Study“. Dead Sea Discoveries 26, Nr. 3 (15.11.2019): 295–313. http://dx.doi.org/10.1163/15685179-12341520.
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AbstractTo understand purity from both the male and the female perspective within the Qumran communities, this article will be using 4QTohorot A (4Q274) as a case study to: review the formation and function of gender within the manuscript; permit a broadening of the critique of purity to include a range of gender issues; enable a discussion of the position of women in relation to female purification laws; and permit exploration of the male perspective and experience from a masculinist perspective. By concentrating on the functionality of this particular scroll, further insights will be gained to understand the gendered and identity politics at play behind such strict purity regulations in order to discern—and to imagine—what it actually meant to be a constant threat of potential pollution within communities where purity ruled all aspects of everyday life, and how such regulations worked on a gendered level.
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Jörg, Ton. „A Theory of Learning for the Creation and Management of Knowledge in Learning Communities and Organizations“. International Journal of Knowledge and Systems Science 1, Nr. 1 (Januar 2010): 27–42. http://dx.doi.org/10.4018/jkss.2010010103.
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Social sciences have been in crisis for a long time, partly by being the captive of the Newtonian paradigm, and partly through the effects of this paradigm on practice. This crisis was recognized in the past by the Russian psychologist and philosopher Lev Vygotsky, and continues to this day. The educational crisis is just one instance. It is hard to imagine how to escape this crisis, and a real shift of paradigm is needed. In this article, such a shift toward the paradigm of complexity is advocated. The shift implies a reframing of complexity and a new kind of thinking in complexity. The new paradigm implies the development of a causally generative complexity theory of change and development. Ultimately, the fundamental challenge is to harness the complexity of complex, generative learning in the communities of learners in learning organizations.
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Mateo, José Luis Granados, und Antonio Casado da Rocha. „University and Future-Oriented Cultures: Reflections on Cultivating Communities of Practice in the Basque Country“. World Futures Review 12, Nr. 4 (Dezember 2020): 351–62. http://dx.doi.org/10.1177/1946756720976708.
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There are currently a number of preconceived ideas about the university and its possible fates within our socially latent future. Some of these assumptions can restrict our capacity to imagine much of the actual potential scenarios at present. Following the Integral Futures perspective, here we stress the relevance of its interior cultural development as a key factor when thinking about the futures of and for the university. Instead of defining specific foresight strategies, however, this paper suggests how some current university extension activities can facilitate a productive cultural basis to enhance their forethought capabilities. It specifically addresses the potential of cultivating Communities of Practice (CoPs), through which institutions are able to connect with wide-ranging cultural domains, from both the inner and outer worlds, and making organizational culture more prone to unbiased imagination. Such features are illustrated with recent action-research conducted at the University of the Basque Country, which will finally provide some guidance on how to seed future-oriented cultures in corresponding universities.
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Mallard, Kathleen, Vincent Debusschere und Lauric Garbuio. „Multi-Criteria Method for Sustainable Design of Energy Conversion Systems“. Sustainability 12, Nr. 16 (12.08.2020): 6513. http://dx.doi.org/10.3390/su12166513.
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Energy production systems for isolated communities lacking national energy grids are, in many countries, associated with first energy access of rural or developing regions. Those communities require innovative design methods to select relevant solutions for sustainable developments in a context of continuously strengthening climate change conditions. The design of an innovative solution goes through multiple stages. After identifying opportunities, analyzing a context and identifying a problem, we are interested here in the process of imagining solutions and guiding reflections so that the resulting solutions are sustainable. Sustainability is analyzed from technical, economic, environmental and social angles. The two main visions for imagining solutions, the value proposition and the technical solution, are discussed. We are then developing a multi-criteria method of sustainable design to imagine the technical solution of an electricity production system in a context of first access to energy for isolated communities. This method serves as decision and discussion support between all stakeholders (community, decision makers, project managers) so that they collectively build a sustainable solution. As the exchanges progress, criteria from different fields meet and complement each other to allow the development of the specifications for the energy production solution which will be ultimately developed.
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Felten, Peter. „Engagement, Disability, and Hard-to-Reach Students“. Journal of Educational Innovation, Partnership and Change 3, Nr. 1 (18.09.2017): 189. http://dx.doi.org/10.21100/jeipc.v3i1.497.
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Cultural expectations and institutional practices mark off certain students and communities as those most likely to be easily engaged or to be the hardest to reach. We and they then often act within that construct, behaving in ways that reinforce the norms. Adopting a new perspective on familiar frameworks like ‘hard-to-reach’ is rarely easy. To do so, we need to identify and question tacit beliefs and long-standing institutional structures. Yet many of us who work in student engagement have demonstrated our ability to imagine and enact just that kind of culture of transformation.
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Jack-Malik, Sandra, und Miao Sun. „Unexpected Learning: Two PhD Candidates Narratively Inquire Into Their Experiences With an ESL Group“. LEARNing Landscapes 3, Nr. 1 (01.03.2009): 207–23. http://dx.doi.org/10.36510/learnland.v3i1.326.
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We inquired into stories we lived whilst members of an ESL group. We used a narrative inquiry methodology. Our inquiry revealed tensions between identities given and identities continually negotiated between teacher, student and group member. Dewey’s (1938) concept of experience, notions of literacy acquisition (Collins & Blot, 2003; Cummins, 2001; Heath, 1983; Rose, 1989; Street, 1995), and Connelly and Clandinin’s (1990) ideas about teacher knowing, teacher identity and curriculum serve as the theoretical framework. Our inquiry helped us imagine educational landscapes which are responsive to ESL learners and a place where members of dominant discourse communities can wonder about the existence of hegemony.
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Zink, Robyn. „Envisioning a better future through interrelatedness and whanaungatanga“. Set: Research Information for Teachers, Nr. 3 (20.12.2020): 18–22. http://dx.doi.org/10.18296/set.0182.
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Climate change is described as the defining issue of our time. There are many climate-change teaching resources that cover the science of climate change and actions to make a difference. However, there is limited focus on envisioning the future we want to create together. Enviroschools’ key concepts of interrelatedness and whanaungatanga support students, schools and communities to explore how they are connected to each other and the world they live in. Using an example from one school, I suggest building understanding of how we are all interconnected is one way to create space to imagine the change we want.
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Tucker-Raymond, Eli, und Maria L. Rosario. „Imagining Identities“. Urban Education 52, Nr. 1 (03.08.2016): 32–60. http://dx.doi.org/10.1177/0042085914550412.
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This article uses a critical sociohistorical lens to discuss and explain examples of the ways in which young people reflect, refract, and contribute to discourses of gentrification, displacement, and racial, ethnic, and geographic community identity building in a rapidly changing urban neighborhood. The article explores examples from open-ended dialogic conversations in one seventh-grade classroom. In their conversations, youth imagine themselves and their communities as sociohistorically yet dynamically situated. We argue that such spaces allow for schools and students to bridge in and out of school worlds, amplifying young people’s relationships to enduring struggles in changing urban contexts.
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Haddix, Marcelle M. „This Is Us: Discourses of Community Within and Beyond Literacy Research“. Literacy Research: Theory, Method, and Practice 69, Nr. 1 (08.07.2020): 26–44. http://dx.doi.org/10.1177/2381336920937460.
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In this 2019 presidential address, I reflect on the significance of community across four areas: with youth and in school communities, within literacy teacher education, in community-engaged theories and methodologies, and within the professional organization. How do we define and understand community? Who and what is included and excluded? As a literacy research community, who are we becoming and who do we want to be? Drawing from historical and contemporary examples within and beyond literacy research, I take a look back and at the present to examine discourses of community and imagine possibilities for the future.
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Madera, Judith. „Early Black Worldmaking: Body, Compass, and Text“. American Literary History 33, Nr. 3 (05.08.2021): 481–97. http://dx.doi.org/10.1093/alh/ajab058.
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Abstract “Early Black Worldmaking: Body, Compass, and Text” previews a Black cultural history of the abolition epoch. It focuses on eighteenth- and nineteenth-century author–activists. Judith Madera tracks an emancipatory network that linked pioneering abolitionist communities in the Caribbean and US by print channels and shared place-based histories. Madera states that Black geographies grew up in reading societies, church organizations, cottage industries, women’s leadership groups, social clubs, and political debate fora. Black women abolitionists, she claims, called for a civics that first needed to be built. They cast blueprints for better worlds because they could imagine that other worlds were possible.
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Spektor, Franchesca, und Sarah Fox. „The ‘Working Body’: Interrogating and Reimagining the Productivist Impulses of Transhumanism through Crip-Centered Speculative Design“. Somatechnics 10, Nr. 3 (Dezember 2020): 327–54. http://dx.doi.org/10.3366/soma.2020.0326.
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Appeals to ‘nature’ have historically led to normative claims about who is rendered valuable. These understandings elevate a universal, working body (read able-bodied, white, producing capital) that design and disability studies scholar Aimi Hamraie argues ‘has served as a template […] for centuries’ (2017: 20), becoming reified through our architectural, political, and technological infrastructures. Using the framing of the cyborg, we explore how contemporary assistive technologies have the potential to both reproduce and trouble such normative claims. The modern transhumanism movement imagines cyborg bodies as self-contained and invincible, championing assistive technologies that seek to assimilate disabled people towards ever-increasing standards of independent productivity and connecting worth with the body's capacity for labor. In contrast, disability justice communities see all bodies as inherently worthy and situated within a network of care-relationships. Rather than being invincible, the cripborg's relationship with technology is complicated by the ever-present functional and financial constraints of their assistive devices. Despite these lived experiences, the expertise and agency of disabled activist communities is rarely engaged throughout the design process. In this article, we use speculative design techniques to reimagine assistive technologies with members of disability communities, resulting in three fictional design proposals. The first is a manual for a malfunctioning exoskeleton, meant to fill in the gaps where corporate planned obsolescence and black-boxed design delimit repair and maintenance. The second is a zine instructing readers on how to build their own intimate prosthetics, emphasizing the need to design for pleasurable, embodied, and affective experience. The final design proposal is a city-owned fleet of assistive robots meant to push people in manual wheelchairs up hills or carry loads for elderly people, an example of an environmental adaptation which explores the problems of automating care. With and through these design concepts, we begin to explore assistive devices that center the values of disability communities, using design proposals to co-imagine versions of a more crip-centered future.
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Childress, Traci Michelle. „Power in Hatha Yoga Communities and Classes:Understanding Exclusion and Creating Space for Diverse Cultures“. International Journal of Yoga Therapy 17, Nr. 1 (01.01.2007): 51–56. http://dx.doi.org/10.17761/ijyt.17.1.x645421p51567867.
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Power is an important dynamic in the Yoga community that influences who has access to the knowledge of Yoga and how that knowledge is shared. To create an ethic of inclusion in Yoga communities, we must consider the many ways in which people experience Hatha Yoga—especially the experiences of individuals who come from cultural backgrounds other than our own. Because it is difficult to see the ways in which cultures—our own and those of others—are seen, experienced, and responded to, it is easy to imagine that the reason that Yoga classes in the United States tend to be homogeneous is based on some inherent natural truth at work. To create space for diverse cultures in Yoga communities, we must recognize that (1) Both teachers and students bring knowledge and culture with them to the relationship, and that (2) Teachers (and institutions) should be held accountable to their perspectives, biases, and opinions about their own and others' cultural backgrounds. To create a diverse community, there must be an understanding of the human-ness of both the teacher and student, and of the inherent relationship that influences the learning process.
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Sanders, Mija A. „Yezidis in ancient India, or Indians in ancient Mesopotamia?: Re-imagining Ancient Yezidi Origins“. Journal of Ethnic and Cultural Studies 6, Nr. 2 (16.08.2019): 68. http://dx.doi.org/10.29333/ejecs/255.
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Members and leaders of the Kurdish speaking Yezidi diaspora in Phoenix, Arizona—and transnationally—are in dialogue with members of the Indian diaspora about their common historical connections. “Are Yezidis from ancient India, or are Indians from ancient Mesopotamia?” Both of these claims and hypotheses situate Yezidis on the outside of a historical Muslim world, and have material effects. They add validity to non-Muslim traditions, by imagining a historical cultural root structure between India and Mesopotamia. They also help both Hindu nationalists and Yezidis to displace historical Muslim culture and dominance to somewhere else while reinforcing tropes of Islam synonymous with the “war on terror.” By de-historicising Islam and its presence in the Middle East and in India, Hindu and Yezidi community leaders co-imagine a pan-polytheism with roots in ancient Persian (Kurdish) Yezidi culture and language. The symbols that can be recognized today that span both traditions— the peacock, the peacock statue (sanjak), and the use of fire in places of worship—give testament to that imagined past. The contradictions of that historical narrative point to the limits of this historical work in the two communities, and find limits in modern identity articulations of Yezidi identity and Hindu identity alike. Material effects of the historical narrative include Indian imagery on the wall of Lalish, online circulating images and articles equating Yezidis to Hindus, and common activism, fundraising, and humanitarianism between Yezidi and Hindu communities in Phoenix, India, and in the Middle East.
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Gunderson, Gary, und Teresa Cutts. „Faith Communities as a Social Immune System: Recommendations for COVID-19 Response and Recovery“. Journal of Creative Communications 16, Nr. 2 (21.01.2021): 153–67. http://dx.doi.org/10.1177/0973258620983352.
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This article describes how faith communities often function like an organic social immune system during times of crisis, particularly our current COVID-19 pandemic. We share the strengths of faith communities pertaining to healthcare and public health, as well as name the religious health assets with which faith communities and other health partnerships have to work. These religious health assets have helped the Centers for Disease Control and Prevention (CDC), as well as World Health Organization (WHO) and the National Academies of Science (NAS), imagine substantive and sustained partnerships in diverse contexts across many presenting conditions. We share how COVID-19 has affected these faith assets and offer a case study in how the Leading Causes of Life (LCL) and Positive Deviance (PD) frameworks have been implemented in faith partnerships to impact health and racial disparities in the past and now, during the pandemic. We offer recommendations on how the CDC might frame a comprehensive recovery strategy, including faith-based assets in an appropriate and sustained manner to move us towards health and well-being, focusing on leadership capacity of both faith and health domains. Finally, we suggest what not to do as part of a COVID-19 response and recovery in these partnerships.
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Francis, Norbert. „Kendal King, Language revitalization processes and prospects: Quichua in the Ecuadorian Andes. Clevedon: Multilingual Matters, 2001. Pp. 253.“ Language in Society 31, Nr. 4 (Oktober 2002): 650–53. http://dx.doi.org/10.1017/s0047404502334055.
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Studies of language erosion, especially erosion in the advanced stages, are hard to do, and they do not always make for light reading. In evaluating the findings, readers need to maintain a healthy distance between what the evidence actually shows and what they imagine it might show in a hypothetical other world. For bilingual educators, for example, understanding the course of language displacement is a part of our work that we have tended to neglect. Kendal King's investigation of the shift to Spanish in the Saraguro (Quichua-speaking) communities of southern Ecuador marks another advance in this important aspect of the study of bilingualism.
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Duchscher, Towani. „One's Freedom is Another's Cage“. Cultural and Pedagogical Inquiry 12, Nr. 1 (01.02.2021): 180–99. http://dx.doi.org/10.18733/cpi29544.
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This work challenges the ways that people, predominantly white men, use their bodies and voices to centre themselves in public spaces and identifies the reactions of others to centre the men as well. By paying attention to my somatic knowledge and embodied experiences, I developed a more intricate understanding of the concept of “colonizing the space.” Through poetry, I share lived experiences of this phenomenon in an effort to draw attention to how we engage with each other in our communities and public spaces. As importantly, I imagine and celebrate responses that do not cage or marginalize our voices and bodies but “claim the sky” (Angelou, 1983, p. 19) and sing.
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Gao, Fang. „Imagined community, identity, and Chinese Language Teaching in Hong Kong“. Journal of Asian Pacific Communication 22, Nr. 1 (10.02.2012): 140–54. http://dx.doi.org/10.1075/japc.22.1.08gao.
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Second language (L2) teaching and learning is mediated by imagined community involving positioning learners themselves or being positioned by others in possible worlds. This research explores how Chinese language subject teachers in Hong Kong imagine the possible memberships of the communities in which South Asian learners will participate, and how the imagination makes a difference to their pedagogies and classroom practice. Through classroom observations and interviews with 14 secondary school teachers, research findings illustrate that the teachers treat South Asian learners as legitimate ethnic minorities in Hong Kong, while labeling them as illegitimate Chinese language users and second-class citizens in the host society. This imagination, while reflecting the subordinate position South Asians occupy, has an impact upon the teachers’ pedagogies and classroom practice, which are oriented to the instruction of basic language knowledge, albeit being sensible of South Asian culture and customs. The research results suggest that imagining L2 learners as multilingual individuals and legitimate L2 users is a necessary condition to break the structural constraints on L2 acquisition.
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Lukens-Bull, Ronald. „The Muslims of Thailand“. American Journal of Islam and Society 24, Nr. 2 (01.04.2007): 109–11. http://dx.doi.org/10.35632/ajis.v24i2.1549.
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Thailand is about the last place one would associate with Muslims. Oneimagines Buddhist wats, saffron-robed monks, and fun-loving people. Onedoes not imagine women in headscarves, minarets, and the call to prayer.Indeed, 90 percent of Thais are Buddhists. However, the majority of theremainder is Muslim (about 8 percent of the total population). In this slimvolume, Gilquin provides a solid introduction to the Muslim communities ofThailand. It is a sweeping overview, and in that task it does its job very well.Personally, I would have preferred a more detailed analysis of the everydaylives of Thai Muslims.Gilquin calls Thailand’s Muslims a heterogeneous minority. Althoughone might imagine that Islam is limited to the provinces closest to Malaysia,the author demonstrates that this is far from true. However, 85 percent of theMuslim population lives in the south, and so their issues and concerns figureprominently in this account. Since the country’s Muslims have differentnational origins, legal/ritual schools, and levels of commitment or interest inSufism, the only characteristic that seems to define them is their morereserved approach to socializing. He notes that in a country noted for its fun(sanuk) and merry-making outings, Muslims are conspicuously absent in ...