Journal articles on the topic 'CATALYZING POLITICAL CHANGE'

Using the head, heart, and hands model, we examined a training program designed to catalyze national public engagement with climate change through informal science learning centers (e.g., aquariums, zoos). Survey data were collected from visitors ( N = 7,285) observing 1,101 presentations at 117 U.S. institutions before and after presenters participated in communication training. Visitors who attended posttraining (vs. pretraining) presentations reported greater understanding of climate change (head), hope (heart), and intentions to engage in community action (hands). As hypothesized, results suggested these changes were due to an increase in presenters’ discussion of climate change and use of effective communication techniques.

Communities around the world struggle with weakening social bonds and political, racial, ethnic, economic, and cultural divides. This article argues the arts can be a means of raising public consciousness regarding such concerns by catalyzing conscious, thoughtful dialogue among individuals and groups possessing diverse values and beliefs. Change can only occur when people become aware of and actively reflect on the ontological and epistemic-scale norms and values that so often underpin their divisions, and the arts can help them do precisely that. We examine the dynamics of participatory performing arts and mural-making in diverse contexts to contend that the dialogic character of community art-making can be valuable for practitioners and scholars in a variety of efforts in international community development. We conclude by sharing lessons that we believe will aid artists and practitioners in devising more inclusive and participatory approaches to their international community change or development projects.

A recurring motif in recent scholarship in the computing ethics and society studies (CESS) subfield within computing have been the calls for a wider recognition of the social and political nature of computing work. These calls have highlighted the limitations of an ethics-only approach to covering social and political topics such as bias, fairness, equality, and justice within computing curricula. However, given the technically focused background of most computing educators, it is not necessarily clear how political topics should best be addressed in computing courses. This paper proposes that one helpful way to do so is via the well-established pedagogy of citizenship education, and as such it endeavors to introduce the discourse of citizenship education to an audience of computing educators. In particular, the change within citizenship education away from its early focus on personal responsibility and duty to its current twin focus on engendering civic participation in one’s community along with catalyzing critical attitudes to the realities of today’s social, political, and technical worlds, is especially relevant to computing educators in light of computing’s new-found interest in the political education of its students. Related work in digital literacy education is also discussed.

This article explores the cultural and ideological link between the New Negro Movement of Harlem and the Négritude Movement of Paris from 1920s to the 1940s. It examines how the works of African American, Caribbean, and African authors such as Langston Hughes, Claude McKay, Aimé Césaire, and Léopold Sedar Senghor amongst others are, despite their different backgrounds, united by the common themes of racialized oppression, cultural alienation, and pride in their African heritage. The article also addresses social, cultural and theoretical shortcomings of the New Negro and Négritude movements, which have resulted in widespread criticism of theories of Black culture and identity. Lastly, it explains how the values promoted by New Negro and Négritude literarure remain useful in catalyzing social change today.

This article examines Preparação II (Preparation II, 1976) and Tarefa I (Task I, 1982), two works of video art produced by Brazilian artist Letícia Parente during the last phases of Brazil’s military dictatorship (1964–85). The actions recorded in these two videos directly respond to political and social transitions experienced in Brazil in the early 1980s: those implemented by the military government as a way to retain soft control of individual bodies, and those enacted by civilians as empowering manifestations of political participation for social change. This article argues that the explicit manipulation of female bodies in Parente’s work—the injection, labeling, and pressing down upon them—evokes the collective anticipation of Brazil’s redemocratization in 1985. Drawing from feminist and social art history approaches, I compare the strategies used by Parente in these two works of video art with the manipulation of female bodies for artistic purposes included in the artworks of Parente’s Rio de Janeiro-based contemporaries Lygia Pape and Anna Maria Maiolino. Examining how Parente’s videos bear witness to Brazil’s slow transition to democracy provides visual evidence of the ways in which national and international political powers inform individual (female) bodies by both enacting physical control over selected populations and catalyzing intersectional feminist movements.

Social media has phenomenally replaced the traditional media. Blogs have transformed news reporting; YouTube has reinvented talent sourcing; and the trinity (Facebook, Twitter, and YouTube) have revolutionary changed the rules of the game of regime change. Enabling commoners to be producers and its interactiveness are the two most important characteristics that grant the ordinary citizens to be extra-ordinary. From Tinseltown to Alexandria, the roles of social media has been unstoppably growing. The world political events in the recent times, particularly the Arab Spring have shown a strong correlation between social media and democratization. Malaysias political experience in recent years, in particular the 12th General Election (GE-12) in 2008 is comparable to the Arab Spring in view of the alluring role of social media and its gladiatorial impacts in politics. The failure of Barisan Nasional (BN or National Front, the only ruling party since independence) to retain its customary two-third majority in GE-12 is a proof of peoples growing desire to enjoy democracy that among others offer free and fair elections, good-governance, and social justice which are dissimilar to existing communalism and strong government. At a glance, GE-13 in 2013 produced similar results as GE-12 which displayed fortification of democracy among citizens. In contrast, further analyses toward the details of GE-13 surfaced the revival of communalism and autoritarinism which have shown signs of decay in GE-12. Thus, this article explores the conflictual roles of social media which (has been functioning as an ideal public sphere) when the ruling party together with the state machinery invade the sphere of social media to satisfy their political agenda. This investigation showcases the anarchic sphere in social media is not only capable in catalyzing democratization, but also undermining democracy by propagating political Balkanization that propels disjointed feelings among multi-racial citizens.

Power and politics have been central topics from the early days of Political Ecology. There are different and sometimes conflicting conceptualizations of power in this field that portray power alternatively as a resource, personal attribute or relation. The aim of this article is to contribute to theorizations of power by probing contesting views regarding its role in societal change and by presenting a specific conceptualization of power, one which draws on political ecology and sociotechnical approaches in science and technology studies. We review how power has been conceptualized in the political ecology field and identify three trends that shaped current discussions. We then develop our conceptual discussion and ask explicitly where power emerges in processes of resource governance projects. We identify four locations that we illustrate empirically through an example of rural electrification in Tanzania that aimed at catalyzing social and economic development by providing renewable energy-based electricity services. Our analysis supports the argument that power is relational and productive, and it draws on science and technology studies to bring to the fore the critical role of non-human elements in co-constitution of society – technology – nature. This leads us to see the exercise of power as having contradictory and ambiguous effects. We conclude that by exploring the tension between human agency and constitutive power, we keep the politics alive throughout the analysis and are able to show why intentional choices and actions really matter for how resource governance projects play out in everyday life.

This paper examines the status and challenges of feminist movements in 21st century China. While the state has implemented laws and policies promoting gender equality, traditional patriarchal ideology persists in fostering discrimination against women. Through a socio-historical lens, the paper traces Chinese feminism from early 20th century reforms to current issues. It contends that the internet has enabled tech-savvy young activists to initiate theatrical protests against gender violence, catalyzing China’s #MeToo movement in 2018. However, structural barriers inhibit working-class and marginalized women from speaking out. Moreover, censorship, online harassment, and anti-feminist rhetoric have stifled the movement’s progress. Recommendations include public education campaigns to engage male allies, counteracting stereotypes that stigmatize feminists. Greater representation of women in the political sphere is required to enact substantive reforms protecting gender rights. In conclusion, the paper emphasizes interdependence and collective organizing as central tenets for Chinese feminism to overcome patriarchal constraints and achieve enduring social change.

Abstract To say that the issue of Islamic legal reform is on the minds of most scholars and students (Muslim or otherwise) of Islamic law is hardly an exaggeration. But what does reform look like? Rumee Ahmed engages the issue in his recent book, Sharia Compliant: A User’s Guide to Hacking Islamic Law. Intended for a broad audience and aimed at catalyzing legal change from the bottom up, Sharia Compliant attempts to demystify Islamic jurisprudence and provide a blueprint for lawmaking, or “hacking” Islamic law, through reverse-engineering. In the process of his critique of Islamic law, Ahmed revises its history and method. This review argues that in lieu of reform, Ahmed argues for re-forming Islamic law. The hyphen is meant to indicate that Ahmed’s proposal amounts to a transmutation of fiqh and uṣūl al-fiqh: Islamic law is not interpreted, but arbitrarily willed; its sources (the Qur’an and Sunna), ornaments of this will, are instrumentalized to serve any desired end. In the end, Ahmed’s re-formed system undermines his hope for a democratic process of lawmaking.

Sustainability is much more than simply protecting the environment. It requires a long-term vision for catalyzing the positive change that leads to sustainability in economic, social and environmental contexts. The current environmental problem is not simply related to the environment; rather, it encompasses the reconstruction of social and cultural issues in addition to economic policies that take into account natural capital as a resource. Considering the overall planning and design strategies in terms of sustainability, the most important fact is that the built environment is largely determined by the communities that dwell there and the buildings reflect the needs of the individuals and the various key actors, physical and social structure, and the physical location of the built structures. The current research is focused on the Lantau City in Hong Kong. It is a case study to determine the role of the cultural and social values in inducing sustainable development. The results showed that the consideration for the cultural and social capital, while moving away from political and economic ideologies, causes the success of sustainable development.

Sustainability is much more than simply protecting the environment. It requires a long-term vision for catalyzing the positive change that leads to sustainability in economic, social and environmental contexts. The current environmental problem is not simply related to the environment; rather, it encompasses the reconstruction of social and cultural issues in addition to economic policies that take into account natural capital as a resource. Considering the overall planning and design strategies in terms of sustainability, the most important fact is that the built environment is largely determined by the communities that dwell there and the buildings reflect the needs of the individuals and the various key actors, physical and social structure, and the physical location of the built structures. The current research is focused on the Lantau City in Hong Kong. It is a case study to determine the role of the cultural and social values in inducing sustainable development. The results showed that the consideration for the cultural and social capital, while moving away from political and economic ideologies, causes the success of sustainable development.

Amid concerns about the decreasing political engagement of young people, scholars and policy makers have begun discussing the “civic achievement gap,” disparities in civic capacity between low-income students and Students of Color and their White, wealthier counterparts. While this scholarship raises important issues, it often relies on a narrow view of civic engagement, downplaying alternative forms of civic activity and the variability of civic life across contexts. This can lead to deficit-based models of civic education that bypass the opportunity to tap into the many less-visible ways youth, particularly those from low-income Communities of Color, are already engaged in civic life. In this article, Paul J. Kuttner offers as an alternative approach, youth cultural organizing, which engages young people in catalyzing change in their communities through the arts and other forms of cultural expression, drawing on shared cultural resources. He presents a theoretical framework for this culturally sustaining civic engagement pedagogy based on a case study of the organization Project HIP-HOP, and he explores the potential of the arts and hip-hop culture as asset-based spaces within which to engage young people in civic life.

The term 'public service advertising', although familiar to all of us, has never been exposed to critical analysis in India till 2000 onwards as the growing popularity and inescapability of media messages through advertising has reached to a crescendo during the times of a transition from one-dimensional print media to digital media. And in this process of change-over, the intent of 'public service' which means to mobilize the public to take action for a common goal or objective, has got affected. Public service advertising with all ennobled and embellished connotations, catalyzing social change or transformation is nothing new. However, the problem arises when under the garb of 'public service' the centers of power, media elites or communication strategists, try to propagate their own world views through constantly bombarded different social media platforms, the grey areas of borderline between public service or public good and personal interest and personal benefit get obliterated. This research study will try to highlight the issues of propagandist intent of public service advertising and how the ideals of social change or social development through development communication strategies is taking a drastic turn towards forging a mass consensus on false assertion and fake identity. The article has used quantitative analysis methodology to analyze the various understanding of the concept of 'public service advertising' and for that matter, social media platforms like YouTube, Instagram are used as its variables for analysis. The sample size used for this study is 150 respondents. The study has concluded from the detailed analysis that the alarming scenario of diluting the phenomena of 'public good or public service' has created a huge propensity towards creating a hegemony, ie, self-glorification or self propaganda and the 'social development' intent of the social messages or public service messages is getting diluted because of the growth of strategic communication interfaces or equipped professional elites working as political actors.

Purpose The purpose of this paper is to explore the role of local entrepreneurs, embedded in both the civil and the business arena, in creating public value by establishing strategic collaboration around smart technologies. Design/methodology/approach The paper suggests a novel – the local entrepreneurial – type of smart bottom-up initiative between civil grassroots and market-based initiatives. This idea is further evolved in the paper to define the patterns of this alternative type of smart bottom-up initiative. For this purpose, the paper conducts a case study of a community-based sustainable energy and mobility system launched by a local entrepreneur in Utrecht, the Netherlands. Findings The local entrepreneur has played a catalyzing role in public value creation by initiating and upscaling cooperative practices around smart technologies. This success has mainly been achieved due to the entrepreneurial attitudes of pioneering and risk-taking as well as the capability to bridge between the state, the market and society to accelerate urban sustainability transition. Practical implications This paper offers a practical illustration of the potential of local entrepreneurs to evolve cooperative practices with smart technologies for societal change. It also shows the vital role of local governments in the achievement of bottom-up initiatives contributing to urban smartness. However, in the case of commercializing initiatives, governments also need to take a balancing role to safeguard the needs of all citizens based on fairness and equity, which is at the core of public value creation. Originality/value The study adds to the citizen participation literature by revealing a novel type of active citizen grasping technological opportunities to mobilize networks to cooperate for the collective good. The research also contributes to a better understanding of the bottom-up smart city as a form of governance, and its advantages as well as drawbacks concerning public value creation.

Social innovation is defined by novelty and improvement. This definition requires social work practice to be more effective or efficient than preexisting alternatives. Practice innovation is accomplished by leveraging technical, social, and economic factors to generate novel interventions, diffusion or adoption of the interventions into broader use, and identification of the value created by the new approaches or processes. Innovation in social work practice is fundamentally hindered by the foundational trifecta on which the profession is built: (a) the structure of social work education, (b) diffusely focused professional organizations, and (c) siloed professional environments. This article explores the elements of social work education, professional organizations, and practice environments that impede innovation and offers recommendations for changes in each sector that can facilitate innovation.

AbstractJarocin in Poland is usually associated with one of the biggest rock festivals behind the Iron Curtain. It was not only a birthplace of many music groups in the 1980s, but also an enclave of freedom in communist Poland. It was a place where young people could manifest their music and fashion tastes, listen to their favorite bands and enjoy few days of relative freedom. This article highlights the main events in the history of the festival and also tries to assess its significance for the broader political and cultural life of Poland in the 1980s. It also looks at the role the festival played in the creation of youth subcultures and in catalyzing political changes in “late socialist” Poland.

AbstractExpanding now familiar debates about the impact of the ‘historical turn’ upon the field of international law, this article considers some of the different ways in which ‘turn to history’ scholars have confronted the methodological and theoretical tensions arising from the central, yet paradoxical, role occupied by the sources doctrine in international law. We suggest that the anxiety over the sources of international law as the basic methodological precepts of the discipline has been a catalyzing element for a radical reengagement with the canon of international law, one with a significant impact on the field’s existing parameters and doctrinal limits. Within the three streams of scholarship we explore here, history has become a site of creative engagement for scholars in opening up the discipline to diverse ends, one in which a new doctrinal universe can be created, and new issues, sources, subjects, and approaches can be explored. Yet, by opening up international law’s sources doctrine, reactionary causes and unjust ends may equally well be the result. This account is an attempt at diversifying the narrative surrounding the causal relationship between history and the ongoing changes to the field of international law, along with the differential practices, techniques and epistemological foundations behind the history of international law as an evolving discipline, and of the different scholarly motivations of its specialists.

The article aims at analyzing the topical English pandemic (coronavirus) vocabulary from the perspective of system-functional approach. This envisages performing following tasks: 1) to identify the pandemic (coronavirus) lexical cluster, 2) to describe the word-building peculiarities of the English coronavirus vocabulary and 3) to interpret the functioning of this vocabulary within the political, every day, and Internet discourses.Methods. The methodological framework used in the study features: 1) generalization for establishing basic theoretical principles of the research; 2) structure-semantic analysis for studying the word-building specifics of the pandemic vocabulary; 3) statistical method for defining calculate the frequency and the productivity of certain word-building models within the pandemic lexical cluster; 4) the elements of discourse analysis to highlight the functional peculiarities of coronavirus vocabulary.Results. Coronacrisis, that we have experienced till the present, has become a crucial factor catalyzing nomination processes of the novel concepts, thus influencing the lexical system of the English language. We consider pandemic lexicon (coronavirus vocabulary) the novelist group of neologisms in the English language since it comprises innovative words and phrases which have been coined since the start of COVID-19 pandemic and relate to its impact on the modern life. Among the most common for coronavirus vocabulary word-building models are derivation, compounding, shortening, loan and substitution; alongside, the statistical analysis has proved blending to be the most productive word-building model. The study of functional peculiarities of the pandemic lexicon within various types of discourses shows that its biggest part has entered the usus. The use of pandemic vocabulary within the Internet discourse is marked by the development of a number of thematic groups of language units referring to: 1) routine activities and events; 2) changes in learn and work modes; 3) excess weight; 4) alcohol and 5) verbal aggressiveness.Conclusions. The study enabled categorizing the units of the English pandemic (coronavirus) vocabulary as a separate lexical cluster, which has predominantly developed with the help of the already existing language resources. The units of this innovative cluster perform nominative function by naming new concepts and realia of life, reflect social moods, for instance, the feelings of worry, fear, anguish, and hopelessness, or facilitate the humorous effect in communication. Prospects for future research lie within the expansion of discursive analysis of pandemic innovations for revealing functional of some neological units on different stages of the COVID-19 pandemic, as well as conducting a comparative study of pandemic innovations in distant languages.Key words: word-building, lexical innovation, pandemic vocabulary, discourse. Метою пропонованого дослідження є висвітлення актуального пандемійного (коронавірусного) вокабуляру англійської мови з позицій системно-функціонального підходу. Досягненню мети сприяє виконання таких завдань: 1) ідентифікувати пандемійний (коронавірусний) лексичний кластер; 2) охарактеризувати словотвірні особливості коронавокабуляра англійської мови та 3) проінтерпретувати особливості функціонування коронавокабуляра в політичному, повсякденному та інтернет-дискурсах.Методи. Для досягнення поставленої мети застосовувалися: 1) метод узагальнення для ідентифікації базових теоретич-них положень; 2) метод структурно-семантичного аналізу для вивчення особливостей словотвору пандемійного вокабуляра; 3) статистичний метод для вирахування частотності та продуктивності словотворення пандемійного лексичного кластера за конкретними моделями; 4) елементи дискурс-аналізу для вивчення функціональних особливостей короновокабуляра.Результати. Коронакриза, що триває нині, є центральним фактором впливу на лексикографічну систему англійської мови, оскільки актуалізувала проблему номінації нових реалій. Найактуальнішою неологічною групою англійської мови нині є пандемійна лексика (коронавірусний вокабуляр), до складу якого, зокрема, входять інноваційні слова та вирази, що виникли з початку пандемії COVID-19 та пов’язані з її впливом на сучасне життя. Елементи коронавокабуляра утворюються за низкою дериваційних моделей, до числа яких відносимо деривацію, основоскладання, скорочення, запозичення, субституцію, проте найпродуктивнішою моделлю за результатами статистичного аналізу є телескопія. Дослідження особливостей функціонуван-ня коронавірусного вокабуляра в різних типах дискурсу дає змогу констатувати превалювання узуальної лексики та тісні між-дискурсивні зв’язки, зокрема між політичним дискурсом та дискурсом повсякденності. Використання пандемійної лексики на просторах інтернет-дискурсу відзначається формуванням низки лексико-семантичних груп на позначення: 1) рутинних занять та подій; 2) змін у звичному розпорядку навчальної та робочої діяльності; 3) зайвої ваги; 4) алкоголю та 5) мовної агресії.Висновки. Проведене дослідження уможливило виокремлення англомовного пандемійного (коронавірусного) вокабуляра як окремого лексичного кластера, основу якого становить загальновживана лексика. Одиниці цього інноваційного кластера виконують номінативну функцію через іменування нових реалій та концептів життя, а також рефлектують настрої суспільства, зокрема відчуття занепокоєння, остраху, туги та безнадійності, або ж сприяють реалізації гумористичного ефекту комунікації.Ключові слова: словотворення, лексична інновація, пандемійний вокабуляр, дискурс.

The multiple crises facing liberal democracies have given rise to political manifestations designed to annihilate any form of freedom and individuality by exposing the general public to populist danger. The EU refugee crisis of 2016 revealed a dramatic shift in social and political attitudes across the Scandinavian political spectrum, with ideological force catalyzing distinct social action and a change in the dynamics of the social composite. Based on the political and social study of populism and the effects that this ideology and philosophy have on Danish society, our study aims to reveal how the social anxiety of newcomers manifests itself interpersonally and interculturally. At the same time, we will try to determine the argumentative profile of the populist manifestation at the social and political level in order to observe the dynamics of the behavioural influence of the resident population of foreign origin and how populism and illiberalism attract these individuals. Such research is necessary in light of Denmark‘s political and social situation, especially after populist and Eurosceptic movements have consolidated their presence in national and regional political life. Our paper examines how the concepts of inequality and social exclusion have developed in the Danish political context and has a thesis on the interconnection between this development and populism and anti-establishment support in the black and Muslim communities. It is extremely important to investigate how populism influences social behaviour to anticipate possible countermeasures to anti-democratic and anti-liberal movements in the context of the perpetual development of the populist era.

Abstract This article recounts the efforts of a group of subsistence farmers (earning approximately $1.00 per day in income) in a mountainous rural part of Haiti who, working with a young social entrepreneur from their community, have self-organized to develop more economic opportunities by improving their farming practices communally. We posit that they have done so on the basis of the Haitian value of konbit, a form of social sharing and solidarity, and thus, on a foundation of what Michael Polanyi has termed tacit knowledge of their situational context. We suggest that efforts to secure development be rooted in initiatives aimed at catalyzing residents’ self-mobilization capacities and tacit communal knowledge and values, even if, or when, such an approach requires more time or resources to obtain desired outcomes. We also highlight critical perspectives of the now ubiquitous concept of resilience to explore the possibilities and limitations of agency that emerge from tacit knowledge in the context of continuing neoliberalism and its accompanying structural violence. We conclude that Polanyi’s ideas of freedom and agency provide a much more robust foundation on which to build a conceptualization of development and political–economic change than is offered by today’s prevailing neoliberal ‘resilience’ imaginary.

Within research on climate information for decision-making, localized insights on the influences of climate information use remain limited in small and low-income countries. This paper offers an empirical contribution on Caribbean perspectives of climate information use considering current barriers and enablers in the region. We employ thematic analysis of 26 semi-structured interviews with region-focused sectoral experts (including end-users and decision-makers) drawn from climate adaptation, disaster risk reduction, and resilience focused initiatives and institutions. The results reaffirm presence of known barriers, such as the crucial role of finance, but notably we identify a range of interlinked enabling and catalyzing conditions necessary for the effective use of climate information. These conditions include the need for island- and sector- contextualized climate information, the role of international donors, the importance of adequate human resource capacity and presence of loud voices/climate champions, as well as the need for effective political and legislative mandates and for greater co-production. We construct a visualization of respondents' understanding of influencing factor interrelationships. This shows how their heuristics of climate information use for decision-making intricately link with roles for proactive climate champions, and that available finance often reflects donor interests. We end by discussing how these insights can contribute to strategies for more effective climate information use to promote resilience within the region.

Participatory methods seek to counter the extractive nature of mainstream research methods by putting control into the hands of research subjects. But participation itself does not guarantee against extraction. There is a tension between the desire for researcher-control and the prerogative of community action in participatory methods. How can researchers committed to participation manage this tension? In this paper, we draw on the concepts of “collaborative” and “action-oriented” participatory research to describe how integrating mixed-methodologies can help different research stakeholders attain desirable, fruitful and meaningful levels of ownership and build inclusive rigour. Drawing on our work with participatory indicators and photovoice with conflict affected communities in rural Colombia, we demonstrate how combining different kinds of participatory research methods—in this case, non-visual and visual research—creates opportunities to attend to the sometimes conflicting goals of robust research, policy change and community action. Under the broad umbrella of participatory research, collaborative approaches like participatory indicators and action-oriented approaches like photovoice complement and amplify each other in such settings, embracing complexity and catalyzing multiple ways of ‘knowing-for-action’. The result is participatory research that is attuned to the complexities of conflict-affected settings, inclusively rigorous and potentially transformative.

Individual agroecological farms can act as lighthouses to amplify the uptake of agroecological principles and practices by other farmers. Amplification is critical for the upscaling of agroecological production and socio-political projects emphasizing farmer sovereignty and solidarity. However, territories are contested spaces with historical, social, cultural, and economic contexts that can present challenges to the effectiveness of farmer lighthouses in catalyzing localized agrarian change. We explore these amplification dynamics through fieldwork in a particular region of Japan employing interviews and data derived from an assessment of nine farms using ten amplification indicators. The indicators include social organization, participation in networks, community leadership, and degrees of dependency on policies or markets among others, as well as degree of adoption of on-farm agroecological practices, all of which capture farmer lighthouses' potential to amplify territorial upscaling. At the same time, we trace the historical development of a previous generation of Japanese farmer lighthouses practicing organic agriculture in alignment with agroecological principles that experienced, to varying degrees, push-back, co-option, and successful territorialization in rural communities. We find that many of the same social and cultural territorial dynamics are still influential today and affecting the amplifying effect of agroecological farmer lighthouses, but also find examples of new clustering around lighthouses that take advantage of both the historical vestiges of the previous generation's efforts as well as contemporary shifts in practice and agrarian orientation. This research calls for a detailed dissection of the dynamic and contrasting processes of agroecological territorialization and the ways in which diverse contexts shape agroecological upscaling.

Existing scholarship on agroecology and food systems education within U.S. colleges and universities has focused primarily on preparing students to be professionals working in agrifood systems. Developing students' skills and competencies, though vitally important, may not suffice for supporting transformative learning. Transformative learning shifts students' perceptions and awareness and informs future actions, constituting a potential avenue for leveraging education to support transformations toward more socially just and ecologically viable agrifood systems. It is unclear, however, what pedagogies and educational practices enable transformative learning. This paper explores the integration of multiple pedagogical innovations within an advanced agroecology course taught at the University of Vermont. Over a decade, the teaching team has made iterative adjustments to course content and pedagogies with the goal of catalyzing action toward transforming agrifood systems. In this paper, we evaluate our pedagogical approach, asking: (1) How well do course content and pedagogy align with our definition of transformative agroecology as transdisciplinary, participatory, action-oriented, and political? (2) How well does our approach enable transformative agroecological learning, and how is that identified? We present our course evaluation as a case study comprising qualitative analyses of course syllabi, student comments on University-administered course evaluations, and most significant change (MSC) reflections. MSC reflections proved to be a valuable method for identifying and assessing transformative learning. Through a curricular review, we found that substantial changes to course content and evaluative assignments between 2010 and 2020 align with a transformative approach to agroecology. This is validated in students' MSC reflections, which provide evidence of transformative learning. In sharing evaluative results, processes, and insights, we aim to contribute to a broader movement of scholar educators committed to iteratively and collaboratively developing transformative pedagogies within agroecology and sustainable food system education. We contend that reflexive practice among educators is necessary to leverage education for transforming agrifood systems.

AbstractThe 17 sustainable development goals and their 169 targets comprise a comprehensive list of prerequisites for human and planetary well-being, but they also implicitly invoke many of the very trade-offs, synergies, and parallelisms that drive global crises. Decision-makers are familiar with these internal conflicts, and there is no shortage of frameworks, blueprints, and roadmaps to accelerate sustainability. However, thus far, inevitable trade-offs among competing priorities for sustainability are not catalyzing the types of transformations called for, indeed, demanded, by the SDGs. Habitual technocratic approaches, which the SDG lend themselves to, will report on indicators and targets, but will not adequately represent the ambitions of the goals themselves. Addressing these habitual tendencies, this paper therefore considers the inner dimensions of transformation, including emotions and meaning-making. Music offers a rich source of metaphor to reimagine interconnections and communicates affectively the feelings and embodied dimensions of intellectual thought and creativity. We draw on Western musical composition and history to offer insights on an intellectual path-dependency leading up to the current disembodied indicator-based management and regulation of global environmental and societal crises, and on potential alternatives. As metaphors, we consider what the SDGs might ‘sound like’ as either 12-tone, contrapuntal, or improvisational expression. We suggest that for the SDGs to release their transformative potential, ‘sustainability improvisers’ with a handle on both the ‘what’ and the ‘how’ of transformation are needed: harnessed with deep understanding of SDG indicators and targets, but with an ability to listen deeply and invite others to co-create transformative pathways.

AbstractThe increased pressure on cities has led to a stronger need to build sustainable cities that can last. Planning sustainable cities of the future, educated by the lessons of the past and anticipating the challenges of the future, entails articulating a multi-scalar vision that, by further interplaying with major societal trends and paradigm shifts in science and technology, produce new opportunities towards reaching the goals of sustainability. Enabled by big data science and analytics, the ongoing transformative processes within sustainable cities are motivated by the need to address and overcome the challenges hampering progress towards sustainability. This means that sustainable cities should be understood, analyzed, planned, designed, and managed in new and innovative ways in order to improve and advance their contribution to sustainability. Therefore, sustainable cities are increasingly embracing and leveraging what smart cities have to offer in terms of data-driven technologies and applied solutions so as to optimize, enhance, and maintain their performance and thus achieve the desired outcomes of sustainability—under what has been termed “data-driven smart sustainable cities.” Based on a case study analysis, this paper develops an applied theoretical framework for strategic sustainable urban development planning. This entails identifying and integrating the underlying components of data-driven smart sustainable cities of the future in terms of the dimensions, strategies, and solutions of the leading global paradigms of sustainable urbanism and smart urbanism. The novelty of the proposed framework lies in combining compact urban design strategies, eco-city design strategies and technology solutions; data-driven smart city technologies, competences, and solutions for sustainability; and environmentally data-driven smart sustainable city solutions and strategies. These combined have great potential to improve and advance the contribution of sustainable cities to the goals of sustainability through harnessing its synergistic effects and balancing the integration of its dimensions. The main contribution of this work lies in providing new insights into guiding the development of various types of strategic planning processes of transformative change towards sustainability, as well as to stimulate and inspire future research endeavors in this direction. This study informs policymakers and planners about the opportunity of attaining important advances in sustainability by integrating the established models of sustainable urbanism and the emerging models of smart urbanism thanks to the proven role and untapped potential of data-driven technologies in catalyzing sustainable development and thus boosting sustainability benefits.

Amid the eruption of the COVID-19 outbreak in February 2020, the Chinese Communist Party Youth League promoted VTubers on Weibo to diffuse positive energy. However, the female VTuber Jiangshanjiao was appropriated immediately as political satire by netizens to air public grievances. While political satire is widely considered as political resistance in authoritarian states, little research has addressed its combination with feminist narratives and online activism. This article builds on previous literature on the propagandistic nature of positive energy and the Chinese feminist movement to consider how positive energy lying under Jiangshanjiao was deconstructed and how femininity was invoked to serve for broader political purposes in a repressive online environment. Drawing on the framework of online connective action and political satire as a networked practice, this research sheds light on the hashtag #JiangshanjiaoDoYouGetYourPeriod#. This research explores how the satirical hashtag was collectively produced in an Internet trolling culture and contributed to building a collective identity through personalized narratives. Through the feminist hashtag, netizens expressed their multilayered grievances against misogyny, state propaganda, and censorship. However, this article also offers evidence that the satirical hashtag and ambiguity associated with it limited the influence in catalyzing online and offline changes.

I. First Brexit, then Trump: Has the past year or so ushered in a “wave” (Weisberg), a “barrage” (Desmond-Harris) or a “deluge” (Sidahmed) of that notoriously noxious affect, hate? It certainly feels that way to those of us identified with progressive social and political causes—those of us troubled, not just by Trump’s recent electoral victory, but by the far-right forces to which that victory has given voice. And yet the questions still hanging over efforts to quantify emotional or affective states leaves the claim that there has been a clear spike in hate moot (Ngai 26; Massumi 136-7; Ahmed, Promise 3-8). So let’s try asking a different question. Has this same period seen a rise, across liberal media platforms, in the rhetorical work of “hate-attribution”? Here, at least, an answer seems in readier reach. For no one given to scrolling distractedly through liberal Anglophone media outlets, from The New York Times, to The Guardian, to Slate, will be unfamiliar with a species of journalism that, in reporting the appalling activities associated with what has become known as the “alt-right” (Main; Wallace-Wells; Gourarie), articulates those activities in the rubric of a calculable uptick in hate itself.Before the U.S. Presidential election, this fledgling journalistic genre was already testing its wings, its first shudderings felt everywhere from Univision anchor Jorge Ramos’s widely publicized documentary, Hate Rising (2016), which explores the rise of white supremacist movements across the South-West U.S, to an edition of Slate’s Trumpcast entitled “The Alt-Right and a Deluge of Hate,” which broached the torment-by-Twitter of left-wing journalist David French. In the wake of the election, and the appalling acts of harassment and intimidation it seemed to authorize, the genre gained further momentum—leading to the New Yorker’s “Hate Is on the Rise After Trump’s Election,” to The Guardian’s “Trump’s Election led to Barrage of Hate,” and to Vox’s “The Wave of Post-Election Hate Reportedly Sweeping the Nation, Explained.” And it still has traction today, judging not just by James King’s recent year-in-review column, “The Year in Hate: From Donald Trump to the Rise of the Alt-Right,” but by Salon’s “A Short History of Hate” which tracks the alt-right’s meteoric 2016 rise to prominence, and the New York Times’ recently launched hate-speech aggregator, “This Week in Hate.”As should already be clear from these brisk, thumbnail accounts of the texts in question, the phenomena alluded to by the titular term “hate” are not instances of hate per se, but rather instances of “hate-speech.” The word “hate,” in other words, is being deployed here not literally, to refer to an emotional state, but metonymically, as a shorthand for “hate-speech”—a by-now widely conventionalized and legally codified parlance originating with the U.N. Declaration to describe “violent or violence-inciting speech or acts that “aim or intend to inflict injury, or incite prejudice or hatred, against persons of groups” because of their ethnic, religious, sexual or social affiliation. And there is no doubt that, beyond the headlines, these articles do incredibly important work, drawing connections between, and drawing attention to, a host of harmful activities associated with the so-called “alt-right”—from a pair of mangled, pretzel-shaped swastikas graffiti-ed in a children’s playground, to acts of harassment, intimidation and violence against women, African-Americans, Latinos, Muslims, Jews, and LGBTQ people, to Trump’s own racist, xenophobic and misogynistic tweets. Yet the fact that an emotion-term like hate is being mobilized across these texts as a metonym for the “alt-right” is no oratorical curio. Rather, it perpetuates a pervasive way of thinking about the relationship between the alt-right (a political phenomenon) and hate (an emotional phenomenon) that should give pause to those of us committed to mining that vein of cultural symptomatology now consigned, across the social sciences and critical humanities, to affect theory. Specifically, these headlines inscribe, in miniature, a kind of micro-assessment, a micro-geography and micro-theory of hate. First, they suggest that, even prior to its incarnation in specific, and dangerous, forms of speech or action, hate is in and of itself anathema, a phenomenon so unquestioningly dangerous that a putative “rise” or “spike” in its net presence provides ample pretext for a news headline. Second, they propose that hate may be localized to a particular social or political group—a group subsisting, unsurprisingly, on that peculiarly contested frontier between the ideological alt-right and the American Midwest. And third, they imply that hate is so indubitably the single most significant source of the xenophobic, racist and sexist activities they go on to describe that it may be casually used as these activities’ lexical proxy. What is crystallizing here, I suggest, is what scholars of rhetoric dub a rhetorical “constellation” (Campbell and Jamieson 332)—a constellation from which hate emerges as, a) inherently problematic, b) localizable to the “alt-right,” and, c) the primary engine of the various activities and expressions we associate with them. This constellation of conventions for thinking about hate and its relationship to the activities of right-wing extremist movement has coalesced into a “genre” we might dub the genre of “hate-attribution.” Yet while it’s far from clear that the genre is an effective one in a political landscape that’s fast becoming a political battleground, it hasn’t appeared by chance. Treating “hate,” then, less as a descriptive “grid of analysis” (Sedgwick 152), than as a rhetorical projectile, this essay opens by interrogating the “hate-attribution” genre’s logic and querying its efficacy. Having done so, it approaches the concept of “alternatives” by asking: how might calling time on the genre help us think differently about both hate itself and about the forces catalyzing, and catalyzed by, Trump’s presidential campaign? II.The rhetorical power of the genre of hate-attribution, of course, isn’t too difficult to pin down. An emotion so thoroughly discredited that its assignment is now in and of itself a term of abuse (see, for example, the O.E.D’s freshly-expanded definition of the noun “hater”), hate is an emotion the Judeo-Christian tradition deems not just responsible for but practically akin to murder (John 3:1). In part as a result of this tradition, hate has proven thoroughly resistant to efforts to elevate it from the status of an expression of a subject’s pestiferous inner life to the status of a polemical response to an object in the world. Indeed, while a great deal of the critical energy amassing under the rubric of “affect theory” has recently been put into recuperating the strategic or diagnostic value of emotions long scorned as irrelevant to oppositional struggle—from irritation and envy, to depression, anger and shame (Ngai; Cvetkovich; Gould; Love)—hate has notably not been among them. In fact, those rare scholarly accounts of affect that do address “hate,” notably Ahmed’s excellent work on right-wing extremist groups in the United Kingdom, display an understandable reluctance to rehabilitate it for progressive thought (Cultural Politics). It should come as no surprise, then, that the genre of “hate-attribution” has a rare rhetorical power. In identifying “hate” as the source of a particular position, gesture or speech-act, we effectively drain said position, gesture or speech-act of political agency or representational power—reducing it from an at-least-potentially polemical action in or response to the world, to the histrionic expression of a reprehensible personhood. Yet because hate’s near-taboo status holds across the ideological and political spectrum, what is less clear is why the genre of hate-attribution has achieved such cachet in the liberal media in particular. The answer, I would argue, lies in the fact that the work of hate-attribution dovetails all too neatly with liberal political theory’s longstanding tendency to laminate its social and civic ideals to affective ideals like “love,” “sympathy,” “compassion,” and, when in a less demonstrative humor, “tolerance”. As Martha Nussbaum’s Political Emotions has recently shown, this tradition has an impressive philosophical pedigree, running from Aristotle’s philia (16), John Locke’s “toleration” and David Hume’s “sympathy” (69-75), to the twentieth century’s Universal Declaration of Human Rights, with its promotion of “tolerance and friendship among all nations, racial or religious groups.” And while the labour of what Lauren Berlant calls “liberal sentimentality” (“Poor Eliza”, 636) has never quite died away, it does seem to have found new strength with the emergence of the “intimate public sphere” (Berlant, Queen)—from its recent popular apotheosis in the Clinton campaign’s notorious “Love Trumps Hate” (a slogan in which “love,” unfortunately, came to look a lot like resigned technocratic quietism in the face of ongoing economic and environmental crisis [Zizek]), to its revival as a philosophical project among progressive scholars, many of them under the sway of the so-called “affective turn” (Nussbaum; Hardt; Sandoval; hooks). No surprise, then, that liberalism’s struggle to yoke itself to “love” should have as its eerie double a struggle to locate among its ideological and political enemies an increasingly reified “hate”. And while the examples of this project we’ve touched on so far have hailed from popular media, this set of protocols for thinking about hate and its relationship to the activities of right-wing extremist movements is not unique to media circles. It’s there in political discourse, as in ex-DNC chair Debbie Wasserman Schultz’s announcement, on MSNBC, that “Americans will unite against [Trump’s] hatred.” And it’s there, too, in academic media studies, from FLOW journal’s November 2016 call for papers inviting respondents to comment, among other things, on “the violence and hatred epitomized by Trump and his supporters,” to the SCMS conference’s invitation to members to participate in a pop-up panel entitled “Responding to Hate, Disenfranchisement and the Loss of the Commons.” Yet while the labor of hate-attribution to which many progressive forces have become attached carries an indisputable rhetorical force, it also has some profound rhetorical flaws. The very same stigma, after all, that makes “hate” such a powerful explanatory grenade to throw also makes it an incredibly tough one to land. As Ahmed’s analysis of the online rhetoric of white supremacist organizations should remind us (Cultural Politics), most groups structured around inciting and promoting violence against women and minorities identify, perversely, not as hate groups, but as movements propelled by the love of race and nation. And while left-wing pundits pronounce “hate” the signature emotion of a racist, misogynist Trump-voting right, supporters of Trump ascribe it, just as routinely, to the so-called “liberal elite,” a group whose mythical avatars—from the so-called “Social Justice Warrior” or “SJW,” to the supercilious Washington politico—are said to brand “ordinary [white, male] Americans” indiscriminately as racist, misogynistic, homophobic buffoons. Thus, for example, The Washington Post’s uncanny, far-right journalistic alter-ego, The Washington Times, dubs the SPLC a “liberal hate group”; the Wikipedia mirror-site, Conservapedia, recasts liberal objections to gun violence as “liberal hate speech” driven by an “irrational aversion to weapons”; while one blood-curdling sub-genre of reportage on Steve Bannon’s crypto-fascist soapbox, Breitbart News, is devoted to denouncing what it calls “ ‘anti-White Racism.’” It’s easy enough, of course, to defend the hate-attribution genre’s liberal incarnations while dismissing its right-wing variants as cynical, opportunistic shams, as Ahmed does (Cultural Politics)—thereby re-establishing the wellspring of hate where we are most comfortable locating it: among our political others. Yet to do so seems, in some sense, to perpetuate a familiar volley of hate-attribution. And to the extent that, as many media scholars have shown (Philips; Reed; Tett; Turow), our digital, networked political landscape is in danger of being reduced to a silo-ed discursive battleground, the ritual exchange of terminological grenades that everyone seems eager to propel across ideological lines, but that no one, understandably, seems willing to pick up, seems counter-productive to say the least.Even beyond the genre’s ultimate ineffectiveness, what should strike anyone used to reflecting on affect is how little justice it does to the ubiquity and intricacy of “hate” as an affective phenomenon. Hate is not and cannot be the exclusive property or preserve of one side of the political spectrum. One doesn’t have to stretch one’s critical faculties too far to see the extent to which the genre of hate-attribution participates in the emotional ballistics it condemns or seeks to redress. While trafficking in a relatively simple hate-paradigm (as a subjective emotional state that may be isolated to a particular person or group), the genre itself incarnates a more complex, socially dynamic model of hate in which the emotion operates through logics of projection perhaps best outlined by Freud. In the “hate-attribution” genre, that is, hate—like those equally abjected categories “sentimentality,” “worldliness” or “knowingness” broached by Sedgwick in her bravura analyses of “scapegoating attribution” (150-158)—finds its clearest expression in and through the labor of its own adscription. And it should come as no surprise that an emotion so widely devalued, where it is not openly prohibited, might also find expression in less overt form.Yet to say as much is by no means to discredit the genre. As legal scholar Jeremy Waldron has recently pointed out, there’s no particular reason why “the passions and emotions that lie behind a particular speech act” (34)—even up to and including hate—should devalue the speech acts they rouse. On the contrary, to pin the despicable and damaging activities of the so-called “alt right” on “hate” is, if anything, to do an injustice to a rich and complex emotion that can be as generative as it can be destructive. As Freud suggests in “Group Psychology and the Analysis of the Ego,” for example, hate may be the very seed of love, since the forms of “social feeling” (121) celebrated under the liberal rubric of “tolerance,” “love,” and “compassion,” are grounded in “the reversal of what was first a hostile feeling into a positively-toned tie in the nature of an identification” (121; italics mine). Indeed, Freud projects this same argument across a larger, historical canvas in Civilization and its Discontents, which contends that it is in our very struggle to combat our “aggressive instincts” that human communities have developed “methods intended to incite people into identifications and aim-inhibited relationships of love” (31). For Freud, that is, the practice of love is a function of ongoing efforts to see hate harnessed, commuted and transformed. III.What might it mean, then, to call time on this round of hate-attribution? What sort of “alternatives” might emerge when we abandon the assumption that political engagement entails a “struggle over who has the right to declare themselves as acting out of love” (Ahmed, Cultural Politics 131), and thus, by that same token, a struggle over the exact location and source of hate? One boon, I suggest, is the license it gives those of us on the progressive left to simply own our own hate. There’s little doubt that reframing the dangerous and destructive forms of speech fomented by Trump’s campaign, not as eruptions of hate, or even as “hate-speech,” but as speech we hate would be more consistent with what once seemed affect theory’s first commandment: to take our own affective temperature before launching headlong into critical analysis. After all, when Lauren Berlant (“Trump”) takes a stab at economist Paul Krugman’s cautions against “the Danger of Political Emotions” with the timely reminder that “all the messages are emotional,” the “messages” she’s pointing to aren’t just those of our political others, they’re ours; and the “emotions” she’s pointing to aren’t just the evacuated, insouciant versions of love championed by the Clinton campaign, they’re of the messier, or as Ngai might put it, “uglier” (2) variety—from shame, depression and anger, to, yes, I want to insist, hate.By way of jump-starting this program of hate-avowal, then, let me just say it: this essay was animated, in part, by a certain kind of hate. The social critic in me hates the breathtaking simplification of the complex social, economic and emotional forces animating Trump voters that seem to actuate some liberal commentary; the psychologist in me hates the self-mystification palpable in the left’s insistence on projecting and thus disowning its own (often very well justified) aggressions; and the human being in me, hating the kind of toxic speech to which Trump’s campaign has given rise, wishes to be able to openly declare that hatred. Among its other effects, hate is characterized by hypervigilance for lapses or failings in an object it deems problematic, a hypervigilance that—sometimes—animates analysis (Zeki and Romoya). In this sense, “hate” seems entitled to a comfortable place in the ranks of what Nick Salvato has recently dubbed criticism’s creative “obstructions”—phenomena that, while “routinely identified as detriments” to critical inquiry, may also “form the basis for … critical thinking” (1).Yet while one boon associated with this disclosure might be a welcome intellectual honesty, a more significant boon, I’d argue, is what getting this disclosure out of the way might leave room for. Opting out of the game of hurling “hate” back and forth across a super-charged political arena, that is, we might devote our column inches and Facebook posts to the less sensational but more productive task of systematically challenging the specious claims, and documenting the damaging effects, of a species of utterance (Butler; Matsuda; Waldron) we’ve grown used to simply descrying as pure, distilled “hate”. And we also might do something else. Relieved of the confident conviction that we can track “Trumpism” to a spontaneous outbreak of a single, localizable emotion, we might be able to offer a fuller account of the economic, social, political and affective forces that energize it. Certainly, hate plays a part here—although the process by which, as Isabelle Stengers puts it, affect “make[s] present, vivid and mattering … a worldly world” (371) demands that we scrutinize that hate as a syndrome, rather than simply moralize it as a sin, addressing its mainsprings in a moment marked by the nerve-fraying and life-fraying effects of what has become known across the social sciences and critical humanities as conditions of social and economic “precarity” (Muehlebach; Neil and Rossiter; Stewart).But perhaps hate’s not the only emotion tucked away under the hood. Here’s something affect theory knows today: affect moves not, as more traditional theorists of political emotion have it, “unambiguously and predictably from one’s cognitive processing,” but in ways that are messy, muddled and indirect (Gould 24). That form of speech is speech we hate. But it may not be “hate speech.” That crime is a crime we hate. But it may not be a “hate-crime.” One of the critical tactics we might crib from Berlant’s work in Cruel Optimism is that of decoding and decrypting, in even the most hateful acts, an instance of what Berlant, herself optimistically, calls “optimism.” For Berlant, after all, optimism is very often cruel, attaching itself, as it seems to have done in 2016, to scenes, objects and people that, while ultimately destined to “imped[e] the aim that brought [it to them] initially,” nevertheless came to seem, to a good portion of the electorate, the only available exponent of that classic good-life genre, “the change that’s gonna come” (“Trump” 1-2) at a moment when the Democratic party’s primary campaign promise was more of the free-market same. 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This article deals with the problem of energy saving and energy efficiency improvement in the construction sector, which consumes a significant share of the country's energy resources. Issues of rational use of energy resources with aspects of energy saving, energy efficiency and, accordingly, environmental problems are becoming more and more urgent, and their solution has become a strategic task for Kazakhstan. With the aim of catalyzing the energy-saving measures undertaken in Kazakhstan, a number of laws, subsidiary laws and programs related to the issues of rational use of energy resources and energy efficiency improvement have been adopted. Targeted activities are planned to eliminate existing political, legislative, technical and information thresholds in order to solve this problem. The regulatory and technical framework premised on the advanced achievements of construction science is being developed. The current legal and regulatory framework and technological infrastructure, as well as the existing practice, are being analyzed. In this context, actions are being taken to introduce new mandatory requirements for thermal indexes in building regulations and other changes in the energy efficiency of buildings; systems for assessing and labelling energy efficiency and their implementation are being developed. Voluntary standards for "green buildings" and incentive mechanisms for their application are also being developed, procedures for State architectural and construction supervision of compliance with building standards and other requirements for the construction of buildings are being improved, greenhouse gas accounting systems are being developed and implemented based on data from the energy consumption accounting system and energy passports.