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Статті в журналах з теми "Common worlding"
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Nelson, Narda, Veronica Pacini-Ketchabaw, and Fikile Nxumalo. "Rethinking Nature-Based Approaches in Early Childhood Education: Common Worlding Practices." Journal of Childhood Studies 43, no. 1 (June 8, 2018): 4–14. http://dx.doi.org/10.18357/jcs.v43i1.18261.
Повний текст джерелаАнотація:
This paper introduces common worlding approaches in early childhood education as possibilities for situating educational practices within current times of environmental precarity. Particularly, it offers new questions to early childhood nature education practices that reinscribe settler colonial and Euro-Western binary logics.
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Biti, Vladimir. "Globalization and Worlding: Interconnected Alternatives." Central European Cultures 3, no. 1 (August 24, 2023): 3–17. http://dx.doi.org/10.47075/cec.2023-1.01.
Повний текст джерелаАнотація:
At the outset, a distinction is drawn between globalization, that takes the shape of a consensus imposed from above, and worlding, that takes the shape of a dissensus developed from below. In Jacques Rancière’s terms, globalization “polices” a political space, suppresses conflicts among its constituents, appropriates and translates everything into its own identity parameters. By pointing out the “political” gap between what is claimed and what is within the given space, worlding, in contrast. insists on disagreement. However, these two reconfigurations and recalibrations of human being-in-common are never diametrically opposed, but are interrelated and intertwined. Worlding can start as a liberating “politics” but, as soon as it institutes its platform of commonality, may slip into an imposed “police”. Since political disagreement necessarily aims to legitimize its unrecognized identities, a surreptitious perversion of dissensual politics into a consensual police is its inescapable ultimate consequence. Disagreement invents names and utterances, setting up new collectivities that solidify their identities by “policing” their spaces. Accordingly, one can conclude that worlding starts as an emancipating project that gradually turns into discriminating globalization. The continuous slide of one into the other impeded and disconcerted the political space of European modernity from its very beginnings, accompanying it like an uncanny shadow. This space repeatedly proliferated both its internal (intra-European) and external (extra-European) “zones of indistinction”, whose residents forged transborder alliances with the aim of its recalibration and reconfiguration.
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García-López, Gustavo A., Ursula Lang, and Neera Singh. "Commons, Commoning and Co-Becoming: Nurturing Life-in-Common and Post-Capitalist Futures (An Introduction to the Theme Issue)." Environment and Planning E: Nature and Space 4, no. 4 (November 24, 2021): 1199–216. http://dx.doi.org/10.1177/25148486211051081.
Повний текст джерелаАнотація:
Over the last decade, there has been an expansion of scholarly and activist engagement with the commons. This interest corresponds to a growing quest for alternatives to capitalism in view of ongoing socio- ecological crises. As neoliberal capitalism intensifies enclosure of the commons, local actions to reclaim old commons and invent new ones to counter these processes are also on the rise. However, there are diverse conceptions of the commons, and pitfalls in their reproduction and in mobilizing this vocabulary in the dominant neoliberal individualistic culture. Our understanding remains limited about how spaces for commons and commoning practices can be expanded, as well as about specific practices, relations and imaginaries that support commons and subjectivities of being-in-common. This Special Issue on the “Commons, Commoning and Co-becomings” seeks to deepen our understanding of ‘actually-existing’ and ‘more-than- human’ commons in the world, and how ways of relating to them open up possibilities of responding to current socioenvironmental challenges and generating beyond-capitalist ways of life. Exploring commoning experiences in diverse settings, the papers assembled in this Special Issue illustrate the role that commons and commoning practices play in reconfiguring human-nature relations. Thinking with these papers, we draw attention to three interrelated areas: relational aspects of the work of commoning (practices, labor, care) in transforming our world and being transformed by it; the role of commons and commoning practices in generating subjectivities of being-in-common; and difference and divergences (or, un-commoning) that persist and emerge in commoning processes. We offer these themes as directions to better understand and enact the potential of commons and commoning for worlding—crafting, (re)producing—of a pluriverse of post-capitalist worlds and life in- common.
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Rantala, Outi, Tarja Salmela, Anu Valtonen, and Emily Höckert. "Envisioning Tourism and Proximity after the Anthropocene." Sustainability 12, no. 10 (May 12, 2020): 3948. http://dx.doi.org/10.3390/su12103948.
Повний текст джерелаАнотація:
The current Earthly crisis demands new imaginings, conceptualisations and practices of tourism. This paper develops a post-anthropocentric approach to envisioning the possibilities of the ‘proximate’ in tourism settings. The existing generic definitions of proximity tourism refer to a form of tourism that emphasises local destinations, short distances and lower-carbon modes of transport, as well as the mundane exceptionality of the ordinary. We conceptualise proximity tourism with feminist new materialist literature, which accords agency to the ongoing common worlding of all matter—including but not limited to humans—rather than to separate individual agents. More specifically, our research explores the idea of proximity by drawing closer to the geo—to the Earth—through geological walks in the Pyhä National Park in Finnish Lapland. We analyse these walks with the notions of rhythmicity, vitality and care—ideas constructed from the theoretical heritage guiding our study. By doing this, we explore the potential of proximity tourism in ways that intertwine non-living and living matter, science stories, history, local communities and tourism. The outcome of this analysis, we propose, composes one possible narrative of tourism after the Anthropocene.
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Tischleder, Babette B. "Theorising Things, Building Worlds: Why the New Materialisms Deserve Literary Imagination." Open Cultural Studies 3, no. 1 (February 1, 2019): 125–34. http://dx.doi.org/10.1515/culture-2019-0011.
Повний текст джерелаАнотація:
AbstractThe New Materialisms constitute a rich field of critical inquiry that does not represent a unified approach; yet there is a general tendency to theorise objects by highlighting their agency, independence, and withdrawnness from human actors. Jane Bennett speaks of “thing power” in order to invoke the activities of “nonsubjects,” and she suggests to marginalise questions of human subjectivity and focus instead on the trajectories and propensities of material entities themselves. This essay takes issue with Bennett’s and other New Materialist thought, and it also offers a critical engagement with Bruno Latour’s notion of nonhuman agency. In his recent work, Latour has been concerned with the question of how we can tell our “common geostory.” Taking up his literary example (by Mark Twain) and adding one of my own (by William Faulkner), this essay argues that our understanding of the powers of rivers and other nonhuman agents remains rather limited if we attend primarily to the mechanics of storytelling in the way Latour does. Rather, it is the aesthetic and experiential registers of literary worlding that offer alternative venues for imagining nonhuman beings and our interactions with them in the era of the Anthropocene.
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Nelson, Narda, B. Denise Hodgins, and Ildikó Danis. "New Obligations and Shared Vulnerabilities: Reimagining Sustainability for Live-Able Worlds." Nordic Studies in Science Education 15, no. 4 (November 26, 2019): 418–32. http://dx.doi.org/10.5617/nordina.6407.
Повний текст джерелаАнотація:
STEM and sustainability education have become established concepts in what are understood to be progressive Canadian early childhood (EC) programs, often framed as a conduit for building more sustainable futures. But, how young children learn about ecological systems creates material consequences in the world. In an action research, inquiry-based study on the West Coast of Canada, we use arts-based collaborative methods and a feminist environmental framework to unsettle the foundational logics continuing to uphold the untenable patterns of living that children are learning to contend with. Recognizing the importance of promoting livable futures as a central concern to educators, practitioners and researchers in the field, this article invites reflection of the field’s dual obsession with enhancing children’s cognitive development and perpetuating notions of a pure and separate sphere within which childhood is imagined to exist. It explores the potential of looking within our pedagogies and practices for potential complicities in promoting the very conditions we seek to change. This research proposes a common worlding approach in early childhood education as a method for shifting anthropocentric understandings about the so-called ‘natural world’ and our place in it. In particular, it raises concerns with capitalist and colonial values that continue to permeate popularized STEM and sustainability frameworks in North America.
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Pötzsch, Justus. "(Re)Synchronisierung auf dem Boden der Tatsachen? Die Pedosphäre als Übersetzungsregion anthropologischer und geologischer Zeitlichkeit." Kulturwissenschaftliche Zeitschrift 7, no. 1 (December 1, 2021): 70–87. http://dx.doi.org/10.2478/kwg-2022-0006.
Повний текст джерелаАнотація:
Abstract The new geological epoch defined by hu/man brings an end to the modern narrative and worldview of an independent anthropological agent who thrives on the passive and unlimited resources of nature and thus, one day, will transcend planetary boundaries to become truly liberated. Counterintuitively to its name, this new planetary time unit is characterized by a critical situation of formerly separated entities, hu/man and earth, which now prove to be inextricably bound together but struggle to find a common and thus livable ground. By taking ground (stemming from Greek pédon) in the sense of earth, soil and bedrock as a literally and materially relevant contact zone of our current geo-historical transformation, alternative relationships of mankind and planet can be developed. Especially the notion layers of time allows for a useful approach to both forms of horizontal manifestation, geological and historical strata, which express the interdependent reality or co-constructive worlding in the age of Anthropocene. Thus, the Anthropocene indicates an ambivalent and yet undefined dynamic for the planet and its inhabitants, since extensive geoengineering, the excavation and penetration of ground, signifies the undertaking of hu/man to realize dominance over the planet, while myriad human trace fossils are giving an ominous sign of mankind’s wasteful and self-destructive lifestyle, signaling an imminent return to the earth it originally emerged from.
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Ighemat, Arezki. "The Call from Algeria." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 97–99. http://dx.doi.org/10.35632/ajis.v14i4.2220.
Повний текст джерелаАнотація:
The main theme of the book is the study of how "Third Worldism"-as aschool of thought-was born and developed, how it reached its apogee in themid-1970s, and how it disappeared from the international scene in the 1980s,leaving in its place new trends such as liberalization, democratization, andlslamism. The author demonstrates his thesis through an examination ofAlgeria. Robert Malley explains his choice of Algeria for this case study by sayingthat Algeria is one of the "principal surrogates of Third Worldism," addingthat "understanding Algeria's contemporary history is a good way to understandwhat has happened to the formerly progressive Third World." This led theauthor to divide his book into three parts.Part 1, "Gestation," is itself subdivided into two chapters. Chapter 1, "WhenSouth Met North," shows how Third Worldism was born th.rough a process ofdialogue/conflict between the North and the South. Chapter 2, "The Origins ofAlgerian Third Worldism," demonstrates how Third World ideas were born anddeveloped in Algeria, starting from the Ottoman era, th.rough the colonial periodand the war for Algerian independence up to its apogee in the mid-1970s. Inparticular, he emphasizes the roles played by such Algerian personalities asMessali Hadj, the Emir Khaled, Ferhat Abbas, and Ibn Badis, in promoting theideas of freedom, equality, solidarity, and justice, which have been the foundingprinciples of Third Worldism. The author also shows the role that Islam hasalways played in Third Worldist Algeria, notably through what has been called"Socialist Islam."Part 2, "Apogee," includes two chapters. In chapter 1 (the third chapter), "TheMaking of a World," the author starts with the concept of Third World (TiersMonde) as used for the first time in 1952 by French economist Alfred Sauvy,in relation to the "Tiers-Etats" which played an important role in the FrenchRevolution in 1789. Then, the author recaJJs the authentic founding event ofThird Worldism-the Bandung Conference of 1955. At the conference, twentynineAfro-Asian "heads of states, including the Algerian FLN, representing1,300 million people," met to promote a collective self-reliance strategy withinThird World countries; curiously enough, at the end of it, a resolution wasadopted calling for the independence of Algeria. The apogee of Third Worldism,the author recalls, was reached in 1974 when the U.N. General Assemblylaunched its Sixth Special Session on Raw Materials and Development andcalled-under the initiative of Algeria-for a New International EconomicOrder (NIEO) based on the principles of equity, sovereignty, equality, interdependence,common interest, and cooperation among all states, irrespective ofthe economic and social systems ...
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Er, Yanbing. "A Commons beyond the Human." Environmental Humanities 15, no. 2 (July 1, 2023): 162–80. http://dx.doi.org/10.1215/22011919-10422344.
Повний текст джерелаАнотація:
Abstract This article critiques current theories of the commons as having been produced and sustained by human-centered paradigms of intellectual reasoning. It develops a commons beyond the human in response, which offers another way to envisage the commons and its pledge to the construction of better, alternate futures. Rather than advance yet another definition of the commons, this article examines how its means of knowledge production might ensue differently by dislocating the concept from its existing points of epistemological orientation. At the heart of this inquiry lies an attempt to rethink the commons concept beyond its regulating logics of liberal humanism, a radical reconsideration of the kinds of politics it should and might still enable beyond the lure of progressive reason. Turning to a reading of Alexis Wright’s 2013 novel The Swan Book, the article argues that a commons beyond the human gathers in the text through the more-than-human existence engendered between a young Aboriginal girl, Oblivia, and a flock of black swans. The novel presents neither the disavowal of the inherited knowledges of the commons nor a concrete policy to herald its appearance in a conjectural future, but a critical expansion of its transitive acts of worlding. This is made feasible by its insistence on upholding an Indigenous Australian ontological reality as the structuring provision for its narratives—one that has long stressed its dissonance from dominant Western genres of thinking and being.
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Davis, Andrea. "The Anti-Cold War Left: Third World Imaginaries and Protest Cultures at the Local Level in Spain, 1968–1986." European History Quarterly 54, no. 3 (July 2024): 488–509. http://dx.doi.org/10.1177/02656914241261559.
Повний текст джерелаАнотація:
This article contributes to recent scholarly efforts to reassess the history of Third-Worldism in Europe during the Cold War. Focusing on left-wing activists who mobilized through and beyond the long 1960s in the Spanish city of Santa Coloma de Gramenet, the article demonstrates how local communities drew meaning from and projected meaning onto the Third World to help them understand domestic conditions under the Francoist dictatorship, find common ground during the transition to democracy, and carve out a new role for Spanish democracy on European and global stages based on the collective values of non-alignment, participation, Third-World optimism and solidarity.
Дисертації з теми "Common worlding"
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Orsatti, Jo. "Organising assemblages and their peoples for good common worlding – from organisational and corporate citizenship to citizening-with enterprise social media." Thesis, The University of Sydney, 2019. https://hdl.handle.net/2123/21865.
Повний текст джерелаАнотація:
It has been widely suggested that social media is changing the nature of citizenship engagement in the broader public sphere. This thesis discloses political and self-making readings of organisational and corporate citizenship and takes them to an inquiry into the potential of enterprise social media, along with other organisational activities, to foster engagement within and by organisations in the composition of a good common world. This thesis is structured as three essays beginning with composing good common worlds within organisations and moves to questions of organisations role in the composition of a good common world. Taking these questions to a virtual ethnography of a large professional services this inquiry finds that organising assemblages and their peoples perform citizening-with one another and their enterprise social media. This thesis argues that these citizening-with activities suggest a potentially much larger role in composing a good common world by organising assemblages and their peoples in virtual-actual worlds.
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Ghelfi, Andrea. "Worlding politics : justice, commons and technoscience." Thesis, University of Leicester, 2016. http://hdl.handle.net/2381/37833.
Повний текст джерелаАнотація:
The commons’ movements are often interpreted in social theory as political subjectivities aiming to address justice via struggles for social power. Rather than conceiving the commons’ movement inside the framework of the ‘autonomy of the social’ and instead of conceiving politics as a purely human affair, this thesis explores the emergence of a form of activism that is radically renewing our understanding of the commons. This is a form of activism grounded and enacted in the middle of hybrid compositions of the social, the technical and the material that characterise our technoscientific era. This thesis investigates the constituent practices of ‘material activism’ through analysing and discussing heterogeneous materials (e.g. practices, stories, artefacts, ethics and modes of thinking and relating) collected during a multi-sited ethnography. The research seeks to describe the emergence of a form of politics that attempts to make a difference in the ontological configuration of the world through exploring the ecological culture of permaculture, the practices of hardware hacking, the technopolitics of the 15M movement and the knowledge practices of the Science and Justice research centre. The politics of worlding which emerges is treated as the outcome of experimental processes of interaction, materialisation and mattering, which directly involves the active presence and participation of ‘significant’ human and non-human entities. The thesis asks how to think justice when politics comes to matter and offers an invitation for thinking about commoning and the worlding of justice as ‘a power to act with’ starting from the activity of crafting matter in situated ecologies. In the middle of the many technoscientific metamorphoses that characterise our contemporaneity, this politics of worlding is oriented to craft ecologies of living that are thick enough, rich enough and responsible enough for cultivating modest flourishing and justice.
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Nelson, Narda. "Common worlding pedagogies: cultivating the ‘arts of awareness’ with tracking, compost, and death." Thesis, 2018. https://dspace.library.uvic.ca//handle/1828/9341.
Повний текст джерелаАнотація:
This thesis foregrounds moments from an early childhood centre’s multispecies inquiry to grapple with the question of what pedagogies and practice might need to look and feel like to create the conditions for new ways of thinking and doing with other species in troubling times. Drawing on post-foundational feminist conceptual frameworks, it takes an interdisciplinary approach to challenging dominant narratives about young children’s more-than-human relations in a rapidly changing world. In the first chapter, I discuss tracking with young children as a generative method for cultivating the arts of awareness and opening up our understandings of place relations. In the second chapter, I reconfigure care as a multispecies achievement to explore the question of what it means to care with and not just for the creatures who thrive inside of an early childhood centre’s worm-compost bin. In it, I juxtapose compost inquiry moments with the material consequences of out-of-sight-out-of-mind approaches to managing our untenable food waste in contemporary Canadian society. In the final chapter, I share moments from an early childhood centre’s unexpected encounter with a dying rat to rethink children’s relations with death in an age of accelerated mass extinctions. What does it mean to care with a creature few want to claim, but with whom we are connected in unsettling ways?Graduate
Частини книг з теми "Common worlding"
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Pacini-Ketchabaw, Veronica, and Mindy Blaise. "Common worlding pedagogies in early childhood." In Postfoundational Approaches to Qualitative Inquiry, 119–29. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003298519-12.
Повний текст джерела
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Taylor, Affrica. "Romancing or Re-configuring Nature in the Anthropocene? Towards Common Worlding Pedagogies." In Reimagining Sustainability in Precarious Times, 61–75. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-2550-1_5.
Повний текст джерела
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Jobb, Cory. "Common Worlding with Blasted Landscapes: Possibilities for Walking Research in Early Childhood Education." In Studies in Arts-Based Educational Research, 13–26. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-29991-9_2.
Повний текст джерела
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Hodgins, B. Denise. "Common Worlding Research: An Introduction." In Feminist Research for 21st-century Childhoods. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350056602.ch-001.
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Lothian, Alexis. "Science Fiction Worlding and Speculative Sex." In Old Futures, 129–63. NYU Press, 2018. http://dx.doi.org/10.18574/nyu/9781479811748.003.0006.
Повний текст джерелаАнотація:
Chapter 4 extends part 2’s analysis of queered and gendered black futurities to the realm of racialized queer masculinity, focusing on the work of Samuel R. Delany. His writing provides a bridge between the discourse of “world-making” developed in utopian theories of queer performance and the idea of “world-building” common in science fiction studies. Delany’s fiction shows how the narrative tactics of science fiction, a genre whose most popular literary and media versions have tended to proffer timelines reliant on unmitigated heterosexuality, can turn against assumptions that the future must be straight, or at least arrived at through heterosexual reproductive logics. In Dhalgren (1974) and Stars in My Pocket like Grains of Sand (1984), speculative iterations of 1970s and 1980s public sex cultures use genre tropes to reimagine sexual and racial temporalities in response both to the histories of enslavement and to the beginning of the AIDS epidemic.
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Cramer, Christopher, John Sender, and Arkebe Oqubay. "Varieties of Common Sense." In African Economic Development, 46–72. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198832331.003.0003.
Повний текст джерелаАнотація:
Policy officials are often influenced by two broad varieties of conventional wisdom: the set of ideas broadly associated with neoclassical economics; and those ideas flowing from third worldist, anti-imperialist, and structuralist development economics. We show how these apparently opposing perspectives often have a surprising amount in common. Reflexes of ‘impossibilism’ and ‘naive optimism’ are often shared across an ideological divide. Thus, pessimism in orthodox trade theory suggests no African economy can hope to accelerate structural change by defying the signals of comparative advantage; and pessimism in structuralist trade arguments claims limited gains from exporting, especially from exporting primary commodities while the terms of trade are declining. Both forms of pessimism can easily switch to naive optimism when they imagine the ease of rapid and ‘inclusive’ development. But the switch requires that unrealistic conditions are put in place: perfectly competitive markets or idealized South–South cooperation.
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Marker, Emily. "Forging Global Connections." In Black France, White Europe, 181–215. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501765605.003.0006.
Повний текст джерелаАнотація:
This chapter assesses youth exchanges and international mobilizations in the global arena from the late 1940s to the early 1960s. The tension between French recognition of the need for African participation in forums and dismissal of what Africans had to say came to operate on a broader scale in the 1950s. French officials grew increasingly alarmed as the onset of the Cold War and the rise of Third Worldism dramatically multiplied the venues and opportunities for African youth to participate in the global debate about what the postwar world should look like. The outbreak of the Algerian Revolution (1954–1962), and Algerian militants' extensive and largely successful international public relations campaign to win sympathy for their cause, intensified French paranoia about international meddling in France's colonial affairs and heightened French concerns about Islam. The chapter considers how fears about international youth mobilizations in that broader global context collided and converged with more particular anxieties about Franco-African and European integration, further deepening the purchase of postwar racial common sense and the culturalization of Christianity. Those entwined historical processes both contributed to and helped naturalize the astonishingly rapid disaggregation of African and European France in the early 1960s.
Тези доповідей конференцій з теми "Common worlding"
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Castro, Adrianne. "Unlearnings With Charcoal: Threads With Common Worlding (Poster 8)." In AERA 2022. USA: AERA, 2022. http://dx.doi.org/10.3102/ip.22.1887582.
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Bacelar de Castro, Adrianne. "Unlearnings With Charcoal: Threads With Common Worlding (Poster 8)." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1887582.
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Molloy Murphy, Angela. "The Grass Is Moving but There Is No Wind: Common Worlding With Elf/Child Relations." In 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1683524.
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do Lago e Pretti, Esther. "Memories of a Girl Between Worlds: Speculative Common Worldings (Poster 16)." In AERA 2022. USA: AERA, 2022. http://dx.doi.org/10.3102/ip.22.1892872.
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do Lago e Pretti, Esther. "Memories of a Girl Between Worlds: Speculative Common Worldings (Poster 16)." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1892872.
Повний текст джерелаЗвіти організацій з теми "Common worlding"
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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.
Повний текст джерелаАнотація:
Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.