"The pictures are meant to be uplifting and emancipatory," he says.
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"The fact that I was uncomfortable was very emancipatory," he said.
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Is this pathway even emancipatory, and what is liberation leading us towards if so?
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She's immersed in online life, where she sees the future looking emancipatory and bright.
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She's immersed in online life, where she sees the future looking emancipatory and bright.
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Any emancipatory politics—as well as any critique of capitalism—requires a conception of freedom.
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The symbol of an emancipatory possibility through which we can decide to become what we are.
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Historically, Vodou has been an emancipatory faith that enslaved people turned to when they were brutalized.
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Here again, we see the emancipatory power of sex, of derangement of the senses — but it's rote.
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At question is the presumed emancipatory power of Schöffer's tired utopian idea of an ever-fluid machine art.
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Noyes wasn't exactly a feminist, but he helped create an environment that was among the most emancipatory for women.
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"Frozen 2" continues in the same nonthreatening, emancipatory vein, jumping to life when Elsa responds to the siren's call.
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It is very important to my approach that the critique of religion is careful and emancipatory, rather than dismissive.
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The breakdown of any political order can be both emancipatory and revanchist, and today both dynamics are in plentiful supply.
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As argued elsewhere, a BI is the only welfare policy for which the "emancipatory value" is greater than the monetary value.
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What happened on Wednesday was the latest part of that emancipatory process, said Ravza Kavakci, a lawmaker from Mr. Erdogan's party.
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The spectacle of the left devouring its own children — and of emancipatory liberalism turning into its opposite — may read as farce.
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So when we think of success, sudden and emancipatory, we think of Los Angeles, which might be why people keep moving there.
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Tumblr is for the emancipatory erotic thrill of finding people who are weird in the very precise and obscure way you are.
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The Congress's reliance on reactionary upper-caste Hindus also prevented the very possibility of emancipatory politics for dalits until the early 1990s.
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She's a feminist icon: arguably the first to pioneer the idea that sex work could be an emancipatory act of choice, not exploitation.
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And there is much emancipatory cultural work to be done in Tunisia, as consensual same-sex activity is still a crime there. Appalling!
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"There are a lot of voices saying that 'we have to do more for strategic autonomy,' cloaked in emancipatory rhetoric," Mr. Hamilton said.
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Some saw porn as part of an emancipatory project to reclaim female pleasure and to assert a sexuality that had been denied them.
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SMFA students and faculty are making genuine connections and building a broader creative community that is not exclusionary, but promotes inclusive and emancipatory conversations.
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With Limitless Africans, I learned the art of using framed portraits to create emancipatory spaces on the physical plane for LGBTQ immigrants of color.
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Cruz's lens is attuned to the attitudes, energy, and emancipatory strategies of Latinx countercultures, and their ability to expand our understanding of Latinx identity.
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Pawel portrays Brown as a thoughtful visionary whose faith in the emancipatory potential of the free market helped usher in the nation's second Gilded Age.
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We talked to her about everything from clandestine desire to the secret appeal of rape fantasies, and whether or not cheating qualifies as an emancipatory act.
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But Tumblr's fangirls and kink-focused communities gesture to a gentler, more emancipatory sexual politics—one that has much more to do with internal gratification than conformity.
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Anchored in the work of James Baldwin, who spent several emancipatory years in Istanbul, her memoir is a piercingly honest critique of the unexamined white American life.
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People who read and write literature like to invoke the myth that storytelling is an emancipatory, even life-sustaining, exercise, but in Topics its potential feels suspect.
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Is there a tension between the anti-imperialism of your book and India today, which has wandered so far from the emancipatory spirit of the nationalist struggle?
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"Desideration" details an emancipatory fiction in which a new human race finds an "organic link with the stars" amidst the debris of apocalypse, becoming literally connected to the universe.
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If there's going to be something emancipatory coming out of the milieu he was inhabiting, it was going to come through music, rather than some more direct form of activism.
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If knowledge of history is truly emancipatory, and I think it is, what does knowledge of this history — the history of America First and the American dream — emancipate us from?
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An emancipatory politics needs to be quick on its feet and recognize how capital accumulation functions and in turn build its political practices and thinking as a strategic response to this.
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Martin is, in his own estimation, "somewhat Marxist," and he saw progressive rock as an "emancipatory and utopian" movement—not a betrayal of the sixties counterculture but an extension of it.
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"When one group of workers does something, it has an emancipatory impact on other workers," said Veena Dubal, a labor law expert and an associate law professor at the University of California, Hastings.
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This narrative and symbol-laden scheme suggests that a revolutionary wake-up call sent some inspired fighters galloping towards the subversive, imaginative, and emancipatory struggles taken up by Aponte and those like him.
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This ongoing conflict endangers the future autonomy of documenta as a radical exhibition, pushing it toward the same profit-above-everything motive that has corroded the political potential and emancipatory possibility of contemporary arts.
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Whatever you call it — the revenge of the nerds, the franchising of the universe, the collapse of civilization — it's a force that is at once emancipatory and authoritarian, innocent and pathological, delightful and corrosive.
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Removed from the hubbub of Manhattan, the voices of the "outcasts" in the exhibition provide an emancipatory perspective on female subjects, especially in light of the current administration's alienation of women and people of color.
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A critique of the methods through which history is taught and learnt, these films intelligently unpack how the residue of imperialism has prevented Haiti and other former colonies from realizing the emancipatory promise of their historic uprisings.
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After the fall of the Romanovs it was at last time to mold Russia, its culture, and its people through a combination of emancipatory politics and a growing tapestry of Russian progressive artistic movements of the time.
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The album is also emancipatory because it was the result of Hill's decision to leave her romantic relationship (she ended an affair with her married bandmate Wyclef Jean) and the Fugees, the rap group that made her famous.
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So we are left with the question: should Schöffer's dazzling and flighty work be judged shallow and naïve by our technological dystopic reality, or should we assess our reality as wanting in light of his presumed utopian emancipatory intentions.
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The law has been fiercely opposed by community groups and activists who see it as an attempt to entrench the authority of the forest department over local communities, while undermining India's emancipatory yet largely unimplemented Forest Rights Act (FRA).
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After reading The Social Contract's commitment to modern freedom and equality, a fellow Enlightenment thinker, Immanuel Kant, early saw that Rousseau's main impulses between a lamentation for modernity and an emancipatory program for it have to be reconciled at all costs.
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But for me, it was—is—Steele's vampiric, bestial persona that make these songs palatable, celebratory, even liberating, his sad green eyes the crucible in which the junk metal of goth girlhood was transformed in to something altogether more emancipatory.
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I later got into PJ Harvey and Hole and Elastica—whose singer Justine Frischmann's lyrics about fucking boys in cars ("Every shining bonnet makes me think of my back on it") felt way more emancipatory than the "shouting is fun!" sloganeering of the Spice Girls.
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The exhibition Contesting/Contexting SPORT — spread between the glossy NGBK and the labyrinthine Kunstraum Kreuzberg/Bethanien, a few minutes' walk away — is a rare, focused critique of the self-serving mythologies that surround professional sports, as well as a celebration of the emancipatory spirit of the community, grassroots kind.
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They shot scripted scenes for the "Jesus film," and they staged public events as part of an emancipatory political campaign — called The Revolt of Dignity — that was conceived by Mr. Rau to support the rights of migrants exploited by a system that they say treats them as slaves.
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Rasheed's aims are, rather, emancipatory all the way down: she wants to open up what we might call a racialized "horizon of experience," forcing everyone to rethink how we tell ourselves stories about our shared social world and what kind of collective political project might be possible in the future.
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The urgency with which people demand "bursting" filter bubbles needs to be called into question for its implicit premises that digital platforms are inherently restrictive; that digital disruption is inherently emancipatory; and, that social media filter bubbles are unique in preventing users from engaging with ideas that challenge or contest their ideological systems.
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Her career is filled with achievements in great storytelling that also offer galvanizing visions of worlds that differ from our own: the feminist and anti-capitalist utopias of The Left Hand of Darkness, The Dispossessed, and Always Coming Home; the Taoist epic fantasy of the Earthsea novels; the emancipatory historical fiction of Lavinia.
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Gilman cites contemporary examples to make the argument for refusing transparency as a primary mode of being: the misuse of White empathy for Black subjects; the refusal to explain oneself constituting an essential aspect of privilege; the countervailing embrace of secrecy in queer communities versus the emancipatory action of coming out of the closet.
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A meaningful European unity must not only deliver cohesiveness within and between its member states, but also recognize our global interdependence, and be emancipatory in offering to a diversity of peoples a renewed sense of "belonging," a "belonging" that is intergenerational, culturally pluralist and that recognizes both the rational and spiritual sources of human rights.
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If a more emancipatory way of doing politics and organizing society is going to succeed, it has to show it can do everything the shadowy Silicon Valley mega firms can do—except better, kinder, less rapaciously, less maliciously, and arriving not like the latest super weapon of some evil Californian genius but out of the collaborative work of hundreds of people trying to build themselves a better world.
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This serving attitude has been illustrated by Tareq M Zayed as the 'Emancipatory Worldview' in his writing "History of emancipatory worldview of Muslim learners". David Bell has also raised questions on religious worldviews for the designers of superintelligences – machines much smarter than humans.
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Its main theoretical reference points are emancipatory forms of citizenship and the "reflexive appropriation of space".
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Nayar, P. K. (2019). Fanon and Biopolitics. In Frantz Fanon and Emancipatory Social Theory (pp. 217-230). Brill.
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Svanborg R Jónsdóttir og Rósa Gunnarsdóttir. (2017). road to independence: Emancipatory pedagogy. Ritstjóri bókaflokks Bharath Sriraman. Rotterdam: Sense.
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He is remembered also for his work ethic and his fervent belief in the emancipatory power of the theater.
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Unlike traditional approaches, liberation psychology seeks to re-situate the psychologist as part of the emancipatory process for and with oppressed communities.
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The purpose of immanent critique is the detection of societal contradictions which suggest possibilities for emancipatory social change. It considers ideas’ role in shaping society, with focus on future emancipatory change. An immanent critique of a value is a discussion of the principles (overt or implicit) the value proposes. It highlights the gaps between what something stands for and what is being done in actual terms.
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Wellington, New Zealand: Victoria University Press. \- See also: Durie, A. (1999). Emancipatory Māori education: Speaking from the heart. In S. May (Ed.), Indigenous community education (pp. 67–78).
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Emancipatory research in terrorism studies can bring to light overlooked perspectives such as the war in Iraq being a form of occupation bringing more violence than peace, the idea that State sponsored research is often biased and unreliable and that any and all valuable research should be conducted free of political bias to truly increase understanding. These few listed ideas are examples of what CTS hopes to bring to the field of terrorism studies through emancipatory research.
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Provenzo, E.F. Jr. (ed) (2008) Encyclopedia of the Social and Cultural Foundations of Education. Thousand Oaks, CA: Sage. p 238. Democratic education is often specifically emancipatory, with the students' voices being equal to the teacher's.
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Empowerment evaluation is not a threat to traditional evaluation. It may instead help to revitalize it. Empowerment evaluation is part of an emancipatory research stream. Its unique contribution is its focus on fostering self-determination and building capacity.
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Shepherd, J., 2007. The rise and rise of terrorism studies. The Guardian, 3 July. Despite traditional terrorism studies' negative response to CTS's emancipatory claim, CTS still strives to keep emancipation as one of its core motivations for continued research.
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Journal of Gender Studies. Retrieved 21 December 2018 Personally, Orwell disliked what he thought as misguided middle- class revolutionary emancipatory views, expressing disdain for "every fruit- juice drinker, nudist, sandal-wearer, sex-maniacs."“Nineteen Eighty-Four and the politics of dystopia”. British Library.
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Rancière also calls this "Enforced stultification" (7). The emancipatory master, on the other hand, teaches students only that he has nothing to teach them. This emancipates students from their dependence on explicators. However, this does not mean no master is necessary (12).
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From 2006 until 2011, she edited the publications of the Modern Language Association. She is the author of Honey-Mad Women: Emancipatory Strategies in Women's Writing (1988), The Geography of Identity (1996), and Dirt and Desire: Reconstructing Southern Women's Writing 1930-1990 (2000).
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There is no role similar to that of a chief editor at the station. The station is staffed by volunteers, in part to ensure editorial independence. coloRadio is emancipatory radio. coloRadio is a vmember of the "Bundesverbandes Freier Radios":de:Bundesverband Freier Radios in Germany.
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Critics of antihumanism, most notably Jürgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfill its emancipatory ideal, they do not offer an alternative emancipatory project of their own.Habermas accepts some criticisms leveled at traditional humanism but believes that humanism must be rethought and revised rather than simply abandoned. Others, like the German philosopher Heidegger, considered themselves humanists on the model of the ancient Greeks but thought humanism applied only to the German "race" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists."The antihhumanist Humanism of Heidegger and the humanist antihumanism of Foucault and Althusser" (Davies [1997]), p. 131.
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During the late 1960s the magazine, influenced by feminism, became well known for its incorporation of emancipatory content (sometimes controversially so). Its polls among women readers asked questions that at the time were groundbreaking for such a mainstream, large-circulation magazine and it participated in feminist action.
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It is seen as a key text in the micropolitics of desire, alongside Lyotard's Libidinal Economy (1974). It has been credited with having devastated the French Lacanian movement, although "schizoanalysis" has been regarded as flawed for multiple reasons, including the emancipatory claims Deleuze and Guattari make for schizophrenia.
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The Argentine political theorist Ernesto Laclau developed his own definition of populism. He regarded it as a positive force for emancipatory change in society The Laclauan definition of populism, so called after the Argentinian political theorist Ernesto Laclau who developed it, uses the term in reference to what proponents regard as an emancipatory force that is the essence of politics. In this concept of populism, it is believed to mobilise excluded sectors of society against dominant elites and changing the status quo. Laclau's initial emphasis was on class antagonisms arising between different classes, although he later altered his perspective to claim that populist discourses could arise from any part of the socio-institutional structure.
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Where Critical Peace Education is emancipatory, seeking to foster full humanity in society for everyone, yogic peace education (Standish & Joyce 2017)Standish, K. & Joyce, J (2017). (Forthcoming) Yogic Peace Education: Theory and Practice. Jefferson: McFarland and Company. is concerned with transforming personal (as opposed to interpersonal, structural or societal/cultural) violence.
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Stultifying Master vs. Emancipatory Master The explicator, "having thrown a veil of ignorance over everything that is to be learned, he appoints himself to the task of lifting it" (6-7). Only by concealing knowledge from the student is the explicator able to teach it. This makes the student dependent on the master.
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In Teaching to transgress: Education as the practice of freedom. New York: Routledge. Hooks asserts that theory and practical application of emancipatory politics can, and often do, exist simultaneously and reciprocally. Post-Modern feminism has given way to the question of whether or not there should be any particular feminist ways of knowing.
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It calls for the manumission of slaves. It prescribes kindness towards slaves. Slaves are considered morally equal to free persons, however, they have a lower legal standing. All Quranic rules on slaves are emancipatory in that they improve the rights of slaves compared to what was already practiced in the 7th century.
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Ruth Catlow (born 1968) is an English artist-theorist and curator whose practice focuses on critical investigations of digital and networked technologies and their emancipatory potential. She is also the Director, with Marc Garrett, of the Furtherfield gallery, commons space, and online arts- writing platform based out of London, which the duo founded in 1997.
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The reasons for this are perhaps easily enough summarized. Today, Thompson's histories are viewed as old-fashioned, while his socialist politics are believed extinct. Class is considered neither a fruitful concept of historical analysis nor an appropriate basis for an emancipatory politics. Nuclear weapons proliferate, but no anti-nuclear movement grows up alongside their proliferation.
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Bohman Bohman, James (2009). contends that Baert underestimates the ability of social scientists to develop generalisations which can lead to emancipatory political agendas. For a critical exchange between Baert and Peter Manicas, see the Journal of Critical Realism;Journal of Critical Realism (2008) 7 2. Whilst sympathetic to Dewey, Manicas disagrees with Baert's neo-pragmatism.
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Adamovsky's book Anti-capitalism for beginners: the new generation on emancipatory movements (Buenos Aires, 2003, ) has received many positive reviews and was translated into Japanese, German, English and Korean. His main academic books are Euro-Orientalism: Liberal Ideology and the Image of Russia in France (Oxford, 2006) and Historia de la clase media argentina (Buenos Aires, 2009).
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The term reflexivity is used to refer to the ability of an agent to consciously alter his or her place in the social structure; thus globalization and the emergence of the 'post-traditional' society might be said to allow for "greater social reflexivity". Social and political sciences are therefore important because social knowledge, as self-knowledge, is potentially emancipatory.
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However, it has been expanded to further clarify the purpose of the approach. Fetterman and Wandersman agree that empowerment evaluation is part of an emancipatory stream of research. It also relies on process use to guide it. They also believe that greater effort is needed to further distinguish empowerment from other forms of stakeholder involved approaches.
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In autumn 2006 she initiated the foundation of the Emancipatory Left, together with Katja Kipping. In 2007, she joined the Forum of Democratic Socialism caucus. At the Federal Congress in April 2008, she was elected one of the Forum's three speakers, along with Stefan Liebich and Inga Nitz. After her nomination as Federal Managing Director in 2010, she gave up this position.
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Fairer; Gerrard, p. 74 Bonamy Dobrée found it (and Swift's other Tatler verse, "A Description of the Morning") "emancipatory, defiantly anti-poetic... describing nothing that the common run of poets would seize on."Dobrée, English Literature in the Early Eighteenth Century 1700-1740 (Oxford: Clarendon Press) 1959:466. The text concerns modern, urban life, and the artificiality of that existence.
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The Tercio de Cántabros Montañeses supported the Argentinian emancipatory cause. After the May Revolution, was renamed as the Regimiento N° 4 de Infantería of Buenos Aires (4th infantry regiment). Two companies of the Regimiento N° 4 had participated in the First Upper Peru campaign. This regiment was formed on the basis of the Cántabros Battalion and the Tercio de Andaluces.
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The Human Empowerment Process is defined by Welzel as a "humanistic transformation of civilization that makes societies increasingly people-powered". It can be observed when freedoms grow so that Welzel calls it an emancipatory process. It is completed when people are acting freely as agents of their values. Welzel distinguishes between three different stages of the human condition in societies.
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Techno-progressivism or tech-progressivism is a stance of active support for the convergence of technological change and social change. Techno-progressives argue that technological developments can be profoundly empowering and emancipatory when they are regulated by legitimate democratic and accountable authorities to ensure that their costs, risks and benefits are all fairly shared by the actual stakeholders to those developments.
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Nevertheless, the Frankfurt kitchen subsequently became a model for a modern work kitchen. For the rest of the 20th century, the compact yet rationalized "Frankfurt kitchen" became the standard of tenement buildings throughout Europe. In the 1970s and 80s, feminist criticism found that the emancipatory intentions that had in part motivated the development of the work kitchen had actually backfired: precisely because of the design's "specialized rationalization" and its small size that allows only one person could work in them comfortably, housewives tended to become isolated from the life in the rest of the house. What had started as an emancipatory attempt by all proponents (such as Beecher, Frederick, or Meyer, who had always implicitly assumed that the kitchen was the woman's domain) to optimize and revalue work in the home was now seen as a confinement of the woman to the kitchen.
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When referring to the emancipatory nature of research, CTS is referring not only to the emancipation of previously marginalized peoples' voices in the field of OTS, but the emancipation of ideas, questions and theories that have been marginalized, overlooked, or seen as non-issues in orthodox studies. A simple way to understand CTS's emancipation is to think of it as a process of creating space and discussion that allows the focus to be on experiences, ideas and questions which have been "neglected in most orthodox accounts of security and terrorism". The emancipation of ideas, dialogue, and experience is a powerful "philosophical anchorage" that allows CTS to separate itself and its motives from that of traditional and orthodox terrorism studies. Traditional terrorism studies theorists understand the value behind the idea of emancipatory nature of CTS's research, but many feel such a claim is overstated.
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Modern forms of peace education relate to new scholarly explorations and applications of techniques used in peace education internationally, in plural communities and with individuals. Critical Peace Education (Bajaj 2008, 2015; Bajaj & Hantzopoulos 2016; Trifonas & Wright 2013) is an emancipatory pursuit that seeks to link education to the goals and foci of social justice disrupting inequality through critical pedagogy (Freire 2003). Critical peace education addresses the critique that peace education is imperial and impository mimicking the 'interventionism' of Western peacebuilding by foregrounding local practices and narratives into peace education (Salomon 2004; MacGinty & Richmond 2007; Golding 2017). The project of critical peace education includes conceiving of education as a space of transformation where students and teachers become change agents that recognise past and present experiences of inequity and bias and where schools become strategic sites for fostering emancipatory change.Salomon, G. (2004).
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Chapter four, "A Circle within a Circle: The Neo-Pagan Community", looks at the wider community beyond the coven structure, interpreting it through theoretical ideas about community in late modernity. Moving on, Berger looks at ideas of community memory and community building amongst U.S. Pagans, before examining the manner in which some Pagans engage in both emancipatory politics and life politics.Berger 1999. pp. 65-81.
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The model was advanced to the “Hamburger Modell” in the 1980s by Wolfgang Schulz, a former associate of Heimann. The planning model of Heimann becomes an action model for “emancipatory appreciable and professional pedagogic teaching”. Schulz avoids the strict phenomenological descriptively analysis of teaching and develops a normative model of sceptical teaching which allows pupils to get rid of unnecessary control and act in maximum self- control.
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Minority groups and the socially or economically disadvantaged may be drawn to follow a postmodern approach to religion, because of the way that postmodern philosophy empowers the individual and provides an "emancipatory framework"Patricia M. Mcdonough, Peter Mclaren (1996). "Postmodern Studies of Gay and Lesbian Lives in Academia", Harvard Educational Review, Summer 1996 Issue with which to challenge mainstream ideologies or dominant power structures.
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In November 2003, Siegessäule had a cover story about the coming-out of young gays and lesbians in Berlin's Turkish-Muslim community. The cover depicted a Turkish flag accompanied by the headline "Türken raus!" ("Turks out!") – a play on words with the emancipatory process of coming "out of the closet", but also provocatively reminiscent of a call for them to "get out" of the country.
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In this position he became known as a proponent of an emancipatory position of modern art. Due to his part-time position Blotkamp was able to continue his work in art and writing. He worked as art-critique writer for Vrij Nederland between 1967 and 1975, producing articles almost every two weeks. Blotkamp also wrote critiques for the newspapers NRC Handelsblad and de Volkskrant.
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Gordon argues that a genuinely emancipatory society creates spaces for the ordinary celebration of everyday pleasure. In his more recent work, Gordon has been arguing about the geography of reason and the importance of contingency in social life. However, it needs to be noted that the legitimacy of his "mixture-matrix" is largely dependent upon his controversial applications of semiotics to race and gender.
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Richard Janda, and their "Sustainable Development as an Emancipatory Truth Claim", course questioned both the focus and pedagogical model of conventional legal education. The course was also co-taught at the Law Faculty of the Freie Universität, Berlin in 2008. The approach of the course has been based on the work of Prof. Roderick Macdonald (former F.R. Scott Professor of Constitutional and Public Law) also of McGill University.
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Portobelo's Carnival and Congo dance in Panama include a use of blackface as a form of celebration of African history, an emancipatory symbol. Black men paint their faces with charcoal which represents three things. Firstly, the blackface is used as a tool to remember their African ancestors. Secondly, the black face is representative of the disguise or concealment on the run which slaves would have used to evade the Spanish colonizers.
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"Commoning: a different way of living and acting together". Degrowth.info thus involving a collective psychological shift: it also entails a process of subjectivization, where the commoners produce themselves as common subjects. The discussion of commoning as a process rather than as a fixed entity also serves to bring new elements to the discussion of the commons. Its focus on social relations endues such processes with an emancipatory potential.
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The International State Crime Initiative (ISCI) is a community of scholars working to expose, document, explain, and resist state crime. As an interdisciplinary forum for research, reportage and debate, ISCI aims to combine rigorous academic research with emancipatory activism. ISCI is based at Queen Mary University of London, one of its four partner institutions. The others are the University of Hull, the University of Ulster and the Harvard Humanitarian Initiative.
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The feminist lens that Ashcraft uses enhances understanding of organizational hybrids. A hybrid organization are often less ideologically pure but more receptive to practical troubles, may better assist in institutional improvements, emancipatory revisions, or resistant behaviors. A paradoxical hybrid looks at how organizational members dealt with contradicting forms in quotidian practices. Ashcraft looks at how through hybrid forms of organizing, organizations want to find and create different options than simply the bureaucratic structure.
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Life Against Death influenced singer Jim Morrison. The psychoanalyst Joel Kovel considered Life Against Death less successful than Eros and Civilization. However, he was influenced by both books, noting that he encountered them at a time when his ambitions as a psychoanalyst and his political hopes were in conflict. Kovel writes that they gave him the hope that psychoanalysis could be turned away from a narrow clinical orthodoxy and toward emancipatory purposes.
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When Sama premiered at the Carthage Film Festival, it reportedly caused a stir among audiences, particularly the female members who protested the film's open portrayal of private practices. One reviewer noted that the film broke "an incredible taboo" by Tunisian standards. Ben Mabrouk won the Caligari Prize at the 1989 International Forum of New Cinema of the Berlin International Film Festival for directing Sama. The Arabic emancipatory cinema d'auteur consider this film a classic.
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Reports that are narrated in terms of national memory characterize the past in ways that merge the past, the present and the future into "a single ongoing tale". Pierre Nora argues that a "democratisation of history" allows for emancipatory versions of the past to surface: However, national history being passed on by the culture industry, such as by historical films, can be seen as serious threats to the objective understanding of a nation's past.
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Some use the term critical security studies to refer to all approaches that are critical of mainstream/orthodox realist approaches. Others see critical security studies as a distinct approach in its own right committed to emancipatory theory. Williams, Paul (2005) 'Critical Security Studies' in International Society and Its Critics, A. Bellamy (ed.), Oxford: Oxford University Press, P. 135 Those representing the latter view are usually referred to as the Welsh School (security studies).
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At the age of ten Rita Mount began her artistic studies. She was trained in drawing, workshop and motif, by her cousin who taught several students at the time, including and Narcisse Poirier. She distinguished herself during the summer classes offered by Maurice Cullen and won a two-year scholarship at the Art Association of Montreal, a private school and museum founded in 1860. Her classical training was complemented by studies and emancipatory stays abroad.
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In her work Olga Lewicka deals with the status of the image and the art work in contemporary society. In research and project based works she mostly deals with painting, examining its possibilities and understanding it as a political argument rather than representation or illustration. In examining painting, with all its options and reservations caused by its long history, she interrogates and plays off the forces of differences and shifts, to eventually initiate emancipatory visual processes.
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After completing his studies he initially worked as a youth education officer at the Evangelische Akademie Arnoldshain. Afterwards he worked from 1962 to 1965 as a research assistant and "first pedagogue" in the Studienzentrum Josefstal (protestant youth work) at Neuhaus am Schliersee. The theory of an emancipatory youth work, which he played a decisive role in developing, made him known nationwide.{} retrieved on 12 March 2012 The following year he was assistant to Klaus Mollenhauer at the PH Berlin.
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Prepeluh wrote many political treatises. His first major work was Občina in socializem (The Commune and Socialism, 1903), in which he articulated an autonomist vision of socialism. Influenced by Tomáš Garrigue Masaryk, he wrote the essay Problemi malega naroda (Problems of a Small Nation). In the book Idejni predhodniki današnjega socijalizma in komunizma (Ideological Precursors of Contemporary Socialism and Communism, 1925), he stressed the difference between the democratic and emancipatory versions of socialism and totalitarian Bolshevism.
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By the late 1960s Margriet (as well as other women's magazines such as Libelle) started publishing articles and series reflective of the changing roles for women in society; an emancipatory series in 1967, for instance, called "Tomorrow's woman", was justified by reference to the revolutionary times.Meijer 47. The feminist group Dolle Mina, however, was dissatisfied, and considered the magazine still too old-fashioned and conformist. On 20 February 1970 they occupied the publisher's headquarters,Meijer 310.
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The power of counter-maps to advocate policy change in a bottom-up manner led commentators to affirm that counter-mapping should be viewed as a tool of governance. Despite its emancipatory potential, counter-mapping has not gone without criticism. There is a tendency for counter-mapping efforts to overlook the knowledge of women, minorities, and other vulnerable, disenfranchised groups. From this perspective, counter-mapping is only empowering for a small subset of society, whilst others become further marginalised.
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Consequently, the only way forward is to expand the emancipatory potential already present even in culturally- or religiously-grounded democratic institutions—namely, that people come by practice to see that their own interests are best safeguarded in procedural systems of law and politics that systematically protect the interests of all equally. A dedication to such a political-legal system is what Habermas means by "constitutional patriotism," as elaborated particularly in the essays later published as The Postnational Constellation.
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From December 2004 until April 2008, Kipping was spokesperson for the Basic Income Network. She left that role to work on Prager Frühling (Prague Spring), a left-wing magazine, of which she is the editor. In May 2009, together with Caren Lay and Julia Bonk, she co-founded the Emancipatory Left, a caucus within The Left that espouses libertarian socialism. In December 2007, Kipping joined members of the Bundestag and Saxon Landtag for a demonstration in support of Rote Hilfe e.
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The class council today is often removed from its pedagogical context in Freinet pedagogy and is modified and reduced. Freinet pedagogues criticize that the class council loses its democratic and emancipatory aspects and becomes an extension of class teacher and school administration. Even in the democratic toolkit building blocks of the BLKblk-demokratie.de: Klassenrat (School development program of the German federal government/federal states commission for educational planning and research promotion) the class council is primarily a means for problem solving.
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Kentler was one of the advocates of an "emancipatory" youth work and counts among the representatives of sexual education of the 1960s and 1970s. In his work as a court expert and expert on child and adolescent sexuality, he achieved recognition in professional circles. From 1979 to 1982 he was president of the German Society for Social- Scientific Sexual Research, later he was on the advisory board of the Humanistische Union. He was also a member of the Deutsche Gesellschaft für Sexualforschung.
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Real utopian sociology is a sociology and type of emancipatory social science created and practiced by Erik Olin Wright. The seemingly contradictory term is literal, as the goal of real utopian sociology is finding utopian projects in the world as it exists and systematically evaluating their potential to replace systems of domination, particularly capitalism. Simply put, real utopian sociology is the scientific and pragmatic pursuit of studying utopian models for society as it could exist, and pathways to get there.
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Rather, speakers are constantly shifting their subject positions according to the interplay of discourses within specific settings. The feminist part of FPDA considers gender difference to be a dominant discourse among competing discourses when analysing all types of text. According to Baxter (2003), FPDA does not have an 'emancipatory' agenda for women but a 'transformative' one. This means that it aims to represent women's voices that have been 'silenced' or marginalised since FPDA considers that these have been historically absent in many cultures.
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All Ashley's major writings from this phase of the first half of the 1980s can be characterized as a critique of technical rationality in the study of international relations and advocacy of emancipatory ways of knowing. This approach is evident in his debates concerning Habermas with John H. Herz. Since the mid 1980s, his critique has become a self-confessed subversive dissidence of the discipline. Ashley has since distanced himself from his early work, considering it too ideological in its epistemology.
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In 1920, Cai Huiru (蔡惠如) et al. founded the Xin Min Society (新民会) in Tokyo in January and published Taiwan Youth (《台湾青年》) magazine in July, in order to promote cultural enlightenment (文化启蒙). In response, Jiang Weishui/Chiang Wei-shui (蔣渭水) et al. founded the Taiwan Culture Association (台湾文化协会) in Taiwan in 1921, which was the prelude of the anti-colonial and national emancipatory movements there.
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Retrieved 18 April 2020. Other leftists, including some Marxist–Leninists, apply self- criticism and have at times criticised Marxist–Leninist praxis and several actions by Marxist–Leninist govrnments while recognising its advancements, emancipatory acts such as their support of labour rights,Towe, Thomas E. (1967). "Fundamental Rights in the Soviet Union: A Comparative Approach". University of Pennsylvania Law Review. 115 (1251): 1251–172. Retrieved 14 October 2020.Braga, Alexandre (January/July 2017). "Law and Socialism in the Perspective of Human Emancipation".
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Upon returning to the Dutch East Indies, Santoso began teaching and working towards marriage reform. She was a member of the Committee for Preparatory Work for Indonesian Independence, and later became the social minister from 12 March 1946 to 26 June 1947. After her term, she continued to work with the government in various capacities. Chosen for the cabinet post in part for her emancipatory activities, Santoso paved the way for other female cabinet members, including S. K. Trimurti in 1947.
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The third International Book Fair Venezuela was conducted between October 3 and November 18, 2007 in 335 municipalities in all states of Venezuela, organized into chapters. The overall theme of the event was "the book release" and the topic of discussion was titled "America: A possible revolution", having Argentina as a guest country of honor. This year, publishers from 11 countries were linked in the "Network in Defense of Humanity" in order to contribute to the formation of emancipatory, critical and popular thought.
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In the Global Pan-African movement he worked closely with the late Tajudeen Abdul Raheem to articulate a more inclusive and internationalist concept of Pan African emancipation in the 21st Century. In 2005, he served as the Chairperson of the Walter Rodney Commemoration Committee. This was a committee of activists who seek to extend the work and ideas of Walter Rodney in relation to emancipatory politics. Dr. Campbell was the first Director of the Syracuse University Abroad Program in Harare, Zimbabwe.
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Contrary to the Young Hegelians, Stirner scorned all attempts at an immanent critique of Hegel and the Enlightenment and renounced Bauer and Feuerbach's emancipatory claims as well. Contrary to Hegel, who considered the given as an inadequate embodiment of rationality, Stirner leaves the given intact by considering it a mere object, not of transformation, but of enjoyment and consumption ("His Own").Moggach, Douglas and De Ridder, Widukind. "Hegelianism in Restoration Prussia, 1841–1848: Freedom, Humanism and 'Anti-Humanism' in Young Hegelian Thought".
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A student of the Bestuzhev Courses in Saint Petersburg, 1880 The issue of female education in the large, as emancipatory and rational, is broached seriously in the Enlightenment. Mary Wollstonecraft, who worked as a teacher, governess, and school-owner, wrote of it in those terms. Her first book was Thoughts on the Education of Daughters, years before the publication of A Vindication of the Rights of Woman. Laura Bassi, an Italian woman, earned a Ph.D. degree at the University of Bologna in Italy,Findlen, Paula.
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Thus, populists can be found at different locations along the left–right political spectrum, and there exist both left-wing populism and right-wing populism. Other scholars of the social sciences have defined the term populism differently. According to the popular agency definition used by some historians of United States history, populism refers to popular engagement of the population in political decision making. An approach associated with the political scientist Ernesto Laclau presents populism as an emancipatory social force through which marginalised groups challenge dominant power structures.
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Upon the founding of the central schools at Dijon he was appointed to the chair of the "method" or instruction of science. There he made his first experiments in his "emancipatory" method of teaching. When the central schools were replaced by other educational institutions, Jacotot occupied the chairs of mathematics and of Roman law until the overthrow of the empire. In 1815 he was elected a representative to the chamber of deputies; but after the Second Restoration he found it necessary to quit his native land.
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Like all members of his family, Juan José Canaveris supported the emancipatory cause. Between 1815 and 1819 he served in the Junta de Observación, in Comisaría de Guerra, and in the Ministerio de Hacienda of Buenos Aires. He served in the Honorable Junta de Representantes in 1820, and was appointed to occupy the position of accountant of the Tribunal de Cuentas of Buenos Aires in 1821. He and his family were involved in political conflicts between federales and unitarios, occurred during the Argentine Civil War.
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Potter (2006) also identifies critical- emancipatory approaches to program evaluation, which are largely based on action research for the purposes of social transformation. This type of approach is much more ideological and often includes a greater degree of social activism on the part of the evaluator. This approach would be appropriate for qualitative and participative evaluations. Because of its critical focus on societal power structures and its emphasis on participation and empowerment, Potter argues this type of evaluation can be particularly useful in developing countries.
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En route they stop at a cavern owned by the Titan Porphyrion who has a toy model of the stars and skies which Saturn, who is now a dethroned monarch, made. Proserpine resolves to visit Saturn, whom they find in a magnificent palace with Titans. He attributes his fall to having unsuccessfully taken on the “spirit of the time”, embodied by Jupiter who, since coming to power, has not acted on the emancipatory liberal principles he espouses. Proserpine thinks they should embrace the spirit of the age.
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Lydia was placed in a public insane asylum in Rome, and Stauffer-Bern was jailed after being charged with even kidnapping and rape. While staying there, Lydia posted the feminist (emancipatory) publication Gedanken einer Frau (literally: Thoughts of a woman) and planned to publish it. The document is still disappeared, as well as the majority of Lydia Escher's comprehensive correspondency was probably destroyed during this time. It is significant that still an important part of the Welti family archives is not accessible to researchers and historians.
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In 1382, following a revolt in Flanders challenging feudal power, King Charles VI of France decided to intervene and assist his ally, the Count of Flanders, Louis de Male. Olivier led the French Royal army on 27 November to victory in the Battle of Roosebeke during which twenty-five thousand men were massacred. The Constable was able to gain a tactical advantage against the inexperienced bourgeois militias, artisans, and merchants who were crushed by the seasoned French troops, who then engaged in massive looting. The Flemish uprising caused secondary emancipatory desires in Paris itself.
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Despite the paradigm which is used in any program evaluation, whether it be positivist, interpretive or critical- emancipatory, it is essential to acknowledge that evaluation takes place in specific socio-political contexts. Evaluation does not exist in a vacuum and all evaluations, whether they are aware of it or not, are influenced by socio- political factors. It is important to recognize the evaluations and the findings which result from this kind of evaluation process can be used in favour or against particular ideological, social and political agendas (Weiss, 1999).Weiss, C.H. (1999).
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The first beneficiary of the fund was Rebecca Masika Katsuva, who now runs a shelter for victims like herself. Kim Bok-dong states, "It will fly high as emancipatory butterfly to many women war victims with the name of the halmeon." The overarching idea behind the fund was to help and network with sexual violence victims in other countries, not only women in the same geographic space as the founders. For example, the fund has been used to aid Vietnamese women who were raped by Korean Soldiers from 1964 to 1973 during the Vietnam war.
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The tathāgatagarbha itself needs no cultivation, only uncovering or discovery, as it is already present and perfect within each being: Charles Muller comments that the tathagatagarbha is the mind's original pure nature and has neither a point of origination nor a point of cessation: 'tathagatagarbha expresses the already perfect aspect of the original nature of the mind that is clear and pure without arising or cessation.' The tathāgatagarbha is the ultimate, pure, ungraspable, inconceivable, irreducible, unassailable, boundless, true and deathless quintessence of the Buddha's emancipatory reality, the very core of his sublime nature.
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Edmond Fleg was born in Geneva on 26 November 1874 to a Swiss-based Alsatian Jewish family. At the time of his birth, Fleg’s parents were residing in Geneva, but their familial roots were in France. Given their connection to France, Fleg's family expressed a strong loyalty to the emancipatory values of the French Revolution when Jews were granted full citizenship. As French- identified Jews, Fleg's parents found the principles of Judaism as they understood them to be identical with the liberal ideals of the French revolution: tolerance, equality, and freedom.
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She was also a consultant for translations of a course that the National Centre for Educational Materials published: Invention trip – com'on! Innovation Education – exercises 2010 and a publication of The Directorate of Education 2018: Next level, Innovation and Entrepreneurship for grades 7-10 and Be your own boss, Innovation and Entrepreneurship for grades 5-7. The book, The road to independence: Emancipatory pedagogy, that Svanborg wrote, along with Rósa Gunnarsdóttir, is intended as a textbook for strengthening the educational theory of Innovation Education for teachers and other people interested in this area of study.
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The first edition of Kyiv Biennial in 2015, The School of Kyiv, included six "schools" – conceptual platforms promoting the dialogue between Ukrainian and international artists, intellectuals, and the public. In the spring of 2016, The School of Kyiv expanded to Europe, and its departments were opened in various cultural capitals. The next edition, The Kyiv International – Kyiv Biennial 2017, explored the emancipatory potential of the idea of the political International. The second part of this event called The Kyiv International – '68 NOW happened on May 2018, commemorating the 50th anniversary of May 1968.
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Louisville has continued "The Project" through the 2006–2007 season and has now become self- titled as the MPOWER (Multi-cultural policy organizing with emancipatory rhetoric) Movement. The MPOWER Movement seeks to implement policies into the debate community that will enhance multi-cultural education in collegiate debate. Louisville advocates a 10-demand plan which was distributed to the debate community during the 2006–07 season at competitions. The team uses these points to support their argument that collegiate debate is currently exclusive of minority groups based on race, economics, gender, sexuality and communicative differences.
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Michelena was born in Guayaquil, Ecuador, the son of a distinguished family of Basque-Creole roots. He had an active participation during the Emancipatory Wars, serving in the Regiment of Mounted Grenadiers. He fought under the command of General José de San Martín, taking part in the Battle of Torata and Moquegua. He also participated in all the military actions produced during the Brazilian War, and the Argentine Civil Wars, where he took an active part in the confrontations between Unitarians and Federals, serving in the armies of both sides.
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Frontispiece to William Blake's Visions of the Daughters of Albion (1793), which contains Blake's critique of Judeo-Christian values of marriage. Oothoon (centre) and Bromion (left), are chained together, as Bromion has raped Oothoon and she now carries his baby. Theotormon (right) and Oothoon are in love, but Theotormon is unable to act, considering her polluted, and ties himself into knots of indecision. The challenges to traditional morality and religion brought by the Age of Enlightenment and the emancipatory politics of the French Revolution created an environment where ideas such as free love could flourish.
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However, Kecia Ali finds this claim well intentioned but ahistorical and simplistic. While there was definitely an “emancipatory ethic” (encouragement for freeing slaves) in Islamic jurisprudence, "there has not been a strong internally developed critique of past or present slaveholding practices". "Undoubtedly well-intentioned, the letter makes a hash of both history and the classical tradition, with its ahistorical declarations (“No scholar of Islam disputes that one of Islam’s aims is to abolish slavery”) and simplistic proclamations of things that are “forbidden in Islam.” " Nevertheless, she also states that the position of these views that ISIS holds are not unquestionable.
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Roderick was born in Abilene, Texas on June 16, 1949, son of (by his own descriptionInvitation to Dialogue: The Emancipatory Challenge of Critical Theory, interview of Rick Roderick by Anne Buttimer, April 8, 1987) a "con- man" and a "beautician". He was a teacher of philosophy at several universities, where he was much revered by many students for a Socratic style of teaching combined with a brash and often humorous approach. His breakthrough into wider circles came with his engagement with The Teaching Company where he recorded several memorable lecture series. Rick Roderick died on January 18, 2002 from a congestive heart condition.
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For Moishe Postone,Postone, Moishe. "Theorizing the Contemporary World: Robert Brenner, Giovanni Arrighi, David Harvey" in Political Economy of the Present and Possible Global Future(s), Anthem Press Harvey's treatment of space-time compression and postmodern diversity are merely reactions to capitalism. Hence Harvey's analysis remains "extrinsic to the social forms expressed" by the deep structure concepts of capital, value and the commodity. For Postone the postmodern moment is not necessarily just a one-sided effect of the contemporary form of capitalism but can also be seen as having an emancipatory side if it happened to be part of a post-capitalism.
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Using his newly acquired riches, Miguel began an emancipatory campaign directed towards other black slaves, as well as Christianized natives. This proved successful and many joined him, leading to a population of around 180 (several of them mine workers), among which was his partner Guiomar and the couple's son. The former slaves' settlement was built in an strategic location, near an inlet or cove, with natural protection on the side that faced a river with an untraversable rock formation. It was fenced with two doors, and had guards at its entrance ready to defend in the case of an attack from the Spaniards.
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Filipino Psychology is described as largely postcolonial and as a liberation psychology. There are even some who had even argued that it is a local variant of Critical Psychology since it served as an emancipatory social science since it aims to decolonize academic neocolonialism. Filipino psychology is usually thought of as a branch of Asian psychology, the placement, determined primarily on culture. However, there is an ongoing debate on the make-up of Philippine culture, because this will generally determine whether Philippine Psychology is to be placed under the realms of either Asian psychology or Eastern psychology.
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Both were also members of the Council of management and of the redaction of the Ghent journal Flandre Libérale (where Henri would succeed them). Henri emphasized the same political ideas as his father and grandfather. He became a convinced Social Liberal, who endorsed the emancipatory roots of traditional liberalism and dreamt of a broad People's Party which included all layers of the population. He himself was a follower of Albert Mechelynck who in the 1920s as national President of the Liberal party brought the heart of the party to the streets and districts, away from the private salons and elitist clubs.
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Dufresne described the book as idiosyncratic and questionable. He questioned to what extent its readers actually understood the work, suggesting that many student activists might have shared the view of Morris Dickstein, to whom it meant, "not some ontological breakthrough for human nature, but probably just plain fucking, lots of it". The essayist Jay Cantor considered Life Against Death and Eros and Civilization "equally profound". The historian Dagmar Herzog wrote that Life Against Death was, along with Eros and Civilization, one of the most notable examples of an effort to "use psychoanalytic ideas for culturally subversive and emancipatory purposes".
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France also anxious to master the aspirations emancipatory in its colonies, uses secret agents such as the Dahomean Antoine Hazoume, masterpiece of the PPC. Then passed to the UDDIA, or the French Secret Service, to approach the Congolese politicians. Hazoume is a French intelligence officer who was treated by Maurice Robert [the chief Africa of the French Secret Service], and he had joined the political team of Jean Mauricheau-Beaupré [chargé de Mission at the General Secretariat for African Affairs]. African heads of state such as Fulbert Youlou, Félix Houphouët-Boigny or Ngarta Tombalbaye made him confiance.
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Adelante (1929-1932) was an independent hispanophone bimonthly periodical. In Casablanca, the Hadida brothers edited Or Ha’Maarav, or La Lumiere du Maroc (1922-1924), a Zionist newspaper written in Judeo-Arabic with Hebrew script, which ran from 1922 until the French authorities shut it down in 1924. It was followed by L'Avenir Illustré (1926-1940) a nationalist, pro-Zionist francophone newspaper, edited by Jonathan Thurz as well as l'Union Marocaine (1932-1940), a francophone newspaper in line with emancipatory views of the AIU, edited by Élie Nattaf. L'Avenir Illustré and L'Union Marocaine were both shut down by the Vichy regime.
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Postcolonial feminists do not agree that women are a universal group and reject the idea of a global sisterhood. Thus, the examination of what truly binds women together is necessary in order to understand the goals of the feminist movements and the similarities and differences in the struggles of women worldwide. The aim of the postcolonial feminist critique to traditional Western feminism is to strive to understand the simultaneous engagement in more than one distinct but intertwined emancipatory battle. This is significant because feminist discourses are critical and liberatory in intent and are not thereby exempt from inscription in their internal power relations.
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The concept of "gender ideology" does not have a coherent definition and covers a variety of issues; for this reason, it has been described as an "empty signifier" or catch-all term "for all that conservative Catholics despise". "Gender ideology" and the related terms "gender theory" and "genderism", used interchangeably, are not equivalent to the academic discipline of gender studies, within which significant controversies and disagreements exist. Anti- gender proponents are often unaware of these debates and disagreements. Elizabeth Corredor writes: "gender ideology serves as both a political and epistemological counterclaim to emancipatory conceptions of gender, sex, and sexuality".
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Het Rijke Roomse Leven came about as result of the emancipatory drive of the province's disadvantaged Catholic population and was supported by a Roman Catholic pillar, which was directed by the clergy, and not only encompassed churches, but also Roman Catholic schools and hospitals, which were run by nuns and friars. In those days every village in North Brabant had a convent from which the nuns operated. Politically, the province was dominated by Catholic parties: the Roman Catholic State Party and its post-war successor, the Catholic People's Party, which often held around 75% of the vote.
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In 1962, his non-fiction book Obscene: The history of an indignation was published. The work revolves around leading obscenity trials: Friedrich Schlegel's Lucinde (Jena, 1799), Gustave Flaubert's Madame Bovary (Paris, 1857), Arthur Schnitzler's Round Dance (Berlin, 1920), D. H. Lawrence's Lady Chatterley (London, 1960), and Henry Miller's Tropic of Cancer (Los Angeles, 1962). A chapter is also devoted to the crusade of Anthony Comstock and the New York Society for the Suppression of Vice. Marcuse wrote non-fiction, mostly about the role of German literature in so far as that it was bound up with progressive and emancipatory philosophical, and political causes.
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Reclaiming is a modern witchcraft tradition, aiming to combine the Goddess movement with feminism and political activism (in the peace and anti-nuclear movements). Reclaiming was founded in 1979, in the context of the Reclaiming Collective (1978–1997), by two Neopagan women of Jewish descent, Starhawk and Diane Baker, in order to explore and develop feminist Neopagan emancipatory rituals.Salomonsen (2002:1) Today, the organization focuses on progressive social, political, environmental and economic activism. Guided by a shared, "Principles of Unity, a document that lists the core values of the tradition: personal authority, inclusivity, social and environmental justice and a recognition of intersectionality".
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The sufficient condition for the reproduction of a political democracy refers to the citizens' level of democratic consciousness and, as David Gabbard & Karen Appleton point out, "the responsibility of cultivating the democratic consciousness requisite to this conception of citizenship falls to paideia"David Gabbard & Karen Appleton, "The Democratic Paideia Project: Beginnings of an Emancipatory Paideia for Today", The International Journal of Inclusive Democracy, Vol. 2, No. 1 (September 2005). which involves not simply education but character development and a well-rounded knowledge and skills, i.e. the education of the individual as citizen, which alone can give substantive content to the public space.
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For precisely the reasons just noted, however, the results of this 'state-led' credit union development were mixed at best. The philosophy and techniques of Antigonish anticipated some of the key ideas of rural development, including the emancipatory pedagogy of Paulo Freire, and the philosophy of Robert Chambers/participatory rural assessment. However, the Antigonish approach runs into significant problems in oral communities and those with anti-democratic traditions. This has limited the replicability of the movement, and led to significant offshoots, such as the self-help group movement in India, village banking and the ASCA movement in parts of Africa.
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Prior to the Civil War, Johns Hopkins worked closely with two of America's most famous abolitionists, Myrtilla Miner and Henry Ward Beecher. During the Civil War Johns Hopkins, being a staunch supporter of Lincoln and the Union, was instrumental in bringing fruition to Lincoln's emancipatory vision. After the Civil War and during Reconstruction, Johns Hopkins' stance on abolitionism infuriated many prominent people in Baltimore.The Baltimore Sun articles, which can be found online in the Maryland Archives, and William Starr Myers' book on "self-reconstruction" in Maryland, During the American Reconstruction period to his death Documents cited in "Chronology", Johns Hopkins University's website.
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As the genre's success grew, the term began to be indiscriminately applied to various types of films that focused on sexual relationships. Some Nelson Rodrigues adaptations were among such films. The doctor in cultural studies Fernanda Nogueira and the artist Pêdra Costa argue that Pornochancadas transgressed conservative sexual behavior and confronted the privileged imaginary of the Macho figure, thus having a disruptive and emancipatory role in the mainstream discourse about sexuality and family.Costa & Nogueira 2018 After the end of the military regime in 1985, repressive measures on cinema and television were lifted, marking a virtual end for pornochanchada.
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The flag of Guayaquil was established after the victory of the emancipatory troops in the independence of the city on October 9, 1820 as the insignia of the Republic of Guayaquil that encompassed several provinces of the current Ecuadorian coast. It is maintained that it was José Joaquín de Olmedo who devised the sky blue and white pavilion, being himself the one who designed the current coat of arms of the city. The flag is divided into 5 horizontal stripes, 3 of them sky blue and the other 2 white. In addition in the central sky blue fringe there are 3 white stars.
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In political and social theory, accelerationism is the idea that capitalism and its historically associated processes should be accelerated instead of overcome in order to generate radical social change. Accelerationism may also refer more broadly and usually pejoratively to support for the intensification of capitalism in the belief that this will hasten its self-destructive tendencies and ultimately lead to its collapse. Some contemporary accelerationist philosophy starts with the Deleuzo-Guattarian sociology theory of deterritorialization, aiming to identify and radicalize the social forces that promote this emancipatory process. Accelerationist theory has been divided into mutually contradictory left-wing and right-wing variants.
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Left- wing accelerationism attempts to press "the process of technological evolution" beyond the constrictive horizon of capitalism by repurposing modern technology for socially beneficial and emancipatory ends. Right-wing accelerationism supports the indefinite intensification of capitalism itself, possibly in order to bring about a technological singularity. Accelerationist writers have additionally distinguished other variants such as "unconditional accelerationism". A far-right and white nationalist adaptation of the term surfacing during the 2010s eschews the focus on capitalism of the prior variants to refer to an acceleration of racial conflict through terrorism, resulting in a societal collapse and building of a white ethnostate.
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"From the 1880s, anarcho-individualist publications and teachings promoted the social emancipatory function of naturism and denounced deforestation, mechanization, civilization, and urbanization as corrupting effects of the consolidating industrial-capitalist order." "Naturism" by Stefano Boni in The International Encyclopedia of Revolution and Protest Edited by Immanuel Ness. Wiley-Blackwell. 2009. Naturism promoted an ecological worldview, small ecovillages and most prominently nudism as a way to avoid the artificiality of the industrial mass society of modernity. Naturist individualist anarchists saw the individual in his biological, physical and psychological aspects and avoided and tried to eliminate social determinations.
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Feminist Ofenzyva stands for creating a space for critical gender discussions and independent political activism, space for solidarity and mutual support between women. Members of Feminist Ofenzyva tend to spread emancipatory feminist knowledge and non-sexist language; support initiatives and introduce sexual education in schools and other educational institutions; create gender sensitive education on all levels. Group members also act to overcome compulsory heterosexuality, heteronormativity, and heterocentrism; to criticize patriarchal family institution; to promote equality of different types of voluntary private relationship. Feminist group aims to change public attitudes and legal assessment of all forms of domestic and sexual violence (sexual harassment, rape, including rape and abuse between spousal partners, trafficking).
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W.E.B. Du Bois (who was aware of the lack of an empirical foundation in nature for the concept of race), suggested that the black race was a concept made up by white people. However, du Bois and other important writers in the black emancipatory tradition resist racism on the basis of their own acceptance of the concept of race. “ They argue that their educational, moral, social, legal, and economic deficits in comparison to whites are not physically inherited or necessarily acquired. But there is n sustained objection to ordinary racial designations within the tradition of black emancipation.” The Kinship Schema can also be witnessed in popular culture.
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1998): 303–49. Those left-Rothbardians and libertarians maintain that because of its heritage and its emancipatory goals and potential radical market anarchism should be seen by its proponents and by others as part of the socialist tradition and that market anarchists like anarcho-capitalists can and should call themselves socialists, echoing the language of libertarian socialists like American individualist anarchists Benjamin Tucker and Lysander Spooner and British Thomas Hodgskin. Some of those left-Rothbardians have used Rothbardian arguments such as the homestead principle and a labor theory of property to support anarchist concepts such as workers' self-management.Long, Roderick T. (4 August 2006).
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New Primitivism as a sub-cultural movement retained prominence well after its official 1987 demise. Sarajevo- born-and-raised novelist Miljenko Jergović referenced New Primitivism on many occasions in his literary output as a newspaper columnist, bringing it up fondly and in a positive light. His praise for the movement's protagonists covers a wide range: from applauding their contributions to Sarajevan civic pride to admiring the storytelling techniques and use of language in their songs and comedy sketches. In the early 1990s, he summarized New Primitivism as "a general cultural emancipatory movement that was supposed to rid the Bosnians of their eternal inferiority complex towards Zagreb and Belgrade".
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However, he was not attracted to the Left's emancipatory process of socialist revolution and favoured, instead, a capitalist, social democratic and democratic socialist approach.Holt, A Short History, 36 At Oxford also he suffered the social snubs commonly experienced by "colonials" at that time, which was apparently the source of his lifelong dislike of the English.Dickson in Carl Bridge, Manning Clark, 195. Examples of Clark's Anglophobia are given in Peter Ryan, "Manning Clark," Quadrant, August 1993, 9 In 1939 in Oxford he married Dymphna Lodewyckx, the daughter of a Flemish intellectual and a formidable scholar in her own right, with whom he had six children.
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Bhaskar's consideration of the philosophies of science and social science resulted in the development of critical realism, a philosophical approach that defends the critical and emancipatory potential of rational (scientific and philosophical) enquiry against both positivist, broadly defined, and 'postmodern' challenges. Its approach emphasises the importance of distinguishing between epistemological and ontological questions and the significance of objectivity properly understood for a critical project. Its conception of philosophy and social science is a socially situated, but not socially determined one, which maintains the possibility for objective critique to motivate social change, with the ultimate end being a promotion of human freedom. The term "critical realism" was not initially used by Bhaskar.
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Reclaiming Witchcraft is an organization of feminist modern Witchcraft, aiming to combine the Goddess movement with political activism (in the peace and anti-nuclear movements). "Reclaiming" was founded in 1979, in the context of the Reclaiming Collective (1978–1997), by two Neopagan women of Jewish descent, Starhawk (Miriam Simos) and Diane Baker, in order to explore and develop feminist Neopagan emancipatory rituals.Salomonsen (2002:1) The specific period of its founding can be traced back to the civil action during the 1970s called Diablo Canyon protest, which opposed the construction of a nuclear plant. Today, the organization focuses on progressive social, political, environmental and economic activism.
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Unger sets forth the structural changes in society that would be necessary to foster the emancipatory conditions of the religion of the future, to make society more open to experiment, fulfillment, connection, and surprise. At the heart of his political proposals in this chapter is the general concept of “structure-revising structure,” and the various ways that this can be embodied in political and social institutions. Unger’s vision for politics in this chapter includes “heating up” the political process, creating institutional mechanisms for breaking impasse between branches of government, and increasing mass mobilization of citizens so that all have a voice in the direction and operation of government.
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He stands out as one of the major liberal reformers of late 19th- and early 20th-century Europe alongside Georges Clemenceau and David Lloyd George. He was a staunch adherent of 19th-century elitist liberalism trying to navigate the new tide of mass politics. A lifelong bureaucrat aloof from the electorate, Giolitti introduced near universal male suffrage and tolerated labour strikes. Rather than reform the state as a concession to populism, he sought to accommodate the emancipatory groups, first in his pursuit of coalitions with Socialist and Catholic movements, and finally, at the end of his political life, in a failed courtship with Fascism.
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By the end of the novel, Eden has surpassed the intellect of the bourgeois class, leading him to a state of indifference and ultimately suicide. Jean-Paul Sartre's Nausea (1938) depicts, as a secondary character, an autodidact. Comic-book superhero Batman is frequently depicted as an autodidactic polymath who has acquired a vast range of skills over the years either by various trainers or having trained himself, and his expertise in various disciplines is virtually unmatched in the DC comics universe. In The Ignorant Schoolmaster (1987), Jacques Rancière describes the emancipatory education of Joseph Jacotot, a post-Revolutionary philosopher of education who discovered that he could teach things he did not know.
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Wasserstein cited Arendt's systematic internalization of the various anti-Semitic and Nazi sources and books she was familiar with, which led to the use of many of these sources as authorities in the book, although this has not been substantiated by other Arendt scholars. Such scholars as Jürgen Habermas supported Arendt in her 20th century criticism of totalitarian readings of Marxism. This commentary on Marxism has indicated concerns with the limits of totalitarian perspectives often associated with Marx's apparent over-estimation of the emancipatory potential of the forces of production. Habermas extends this critique in his writings on functional reductionism in the life-world in his Lifeworld and System: A Critique of Functionalist Reason.
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The current Grande Loge de France (G∴L∴D∴F∴) was revived in 1894 when the Scottish Rite masonic streams were unified. In 1904, privileges to fully administrate the first Three Degrees of Ancient and Accepted Scottish Rite were delegated by the Suprême Conseil de France. The first Constitution of the revived Grande Loge de France - based on the Declaration of Principles from the Convent of Lausanne of 1875 - defined Freemasonry as a "universal alliance based on solidarity" aiming at the promotion of emancipatory evolution of Humanity. In the early 20th century, the Grande Loge de France grew from 3,000 members in 1894 to 8,400 in 1912. In 1914, it accounted with 149 Lodges.
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For Helmut Kentler, theory and practice belonged closely together throughout his life. His insights into a theory of emancipatory youth work grew out of his work with adolescents and young adults during his studies and the five years he spent working in church educational institutions. He made it possible to experience in theory and practice what group pedagogy and what team work as a trusting and respectful cooperation of pedagogues with different professional competence and what insight into psychosocial connections means for the learning and emancipation process for young people and adults.See: Youth work in the industrial world – Consequences for youth work This was an innovation for church educational work in the 1960s.
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Veeser ed., p. 94 By the same token, however, the antifoundationalist hope of escaping local situations through awareness of the contingency of all such situations—through recognition of the conventional/rhetorical nature of all claims to master principles—that hope is to Fish equally foredoomed by the very nature of the situational consciousness, the all-embracing social and intellectual context, in which every individual is separately enclosed.Veeser ed., p. 196-7 and p. 213 Fish has also noted how, in contradistinction to hopes of an emancipatory outcome from antifoundationalism, anti-essentialist theories arguing for the absence of a transcontextual point of reference have been put to conservative and neo-conservative, as well as progressive, ends.
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This is the idea that much of the inconvenience and difficulty of living with a disability is not an inherent feature of the disability itself, but a failure of society to adapt to the needs of disabled people. While the distinction between "impairment" and "disability" had been made by the Union of the Physically Impaired Against Segregation, Oliver coined the term "social model" to describe this distinction, and popularized it. He also coined the term "Emancipatory disability studies" by which he meant that researchers must not be "parasites" but instead serve the interests of disabled people. At the time he retired, he was Emeritus Professor of Disability Studies at the University of Greenwich.
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Oppenheim has been esteemed as figure of “feminist identification” for the women's movement and a role model for younger generations due to her “socio-critical and emancipatory attitude.” In 1975 Oppenheim gave a speech at “the presentation of Basler Kuntpreis” and directly asked women “to demonstrate to society by the invalidity of taboos by adopting unconventional ways of life” and utilize their intellect as a creative strength without fear. Oppenheim, who died in 1985, at 72, kept careful notes about which patrons and colleagues she liked and where her works ended up. She dictated which of her writings should be published and when, and there are puzzling gaps, since she destroyed some material.
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300x300px The Grips-Theatre in Berlin (official name: GRIPS Theater) is a well-known and well-respected emancipatory children's and youth theatre, located at Altonaer Straße at Hansaplatz in the Hansaviertel in Berlin's Mitte district. It is “the first theatre worldwide to deal sociocritically with the lives and living conditions of children and young people and to incorporate this in original humorous and musical plays”. It has gained a national and international reputation, not least due to its former artistic director Volker Ludwig's musicals for adults, such as its evergreen Linie 1, Café Mitte or the adaptation of Aldous Huxley’s Brave New World. GRIPS’ plays have been re- staged over 1,500 times in some 40 languages around the world.
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Christ is not a divine savior who dies a substitutionary death and frees us from responsibility for our deeds. Naïve ideas about God and Christ account for the irrelevance of religion in the world. Theology does not seem much interested in the hard task of reconstructing conceptions of God and Christ in ways that take into account the realities of life as we actually experience them. These realities offer resources for theology if it is open to receiving them: the emancipatory struggles of oppressed peoples, the heightened consciousness of feminism and gender differences, the pluralism of religious and cultural traditions, the participation of humans in a vast ecological system that can be thrown out of balance all too easily.
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His work also presents a positive vision of liberalism in which the purpose of liberty is to enable individuals to develop, not solely that freedom is good in itself. Hobhouse said that coercion should be avoided not for lack of regard for other people's well-being but because coercion is ineffective at improving their lot. While rejecting the practical doctrines of classical liberalism like laissez-faire, Hobhouse praised the work of earlier classical liberals like Richard Cobden in dismantling an archaic order of society and older forms of coercion. Hobhouse believed that one of the defining characteristics of liberalism was its emancipatory character, something that he believed ran constant from classical liberalism to the social liberalism he advocated.
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Scholar Nicole Pohl of Oxford Brookes University has argued that Cavendish was accurate in her categorisation of the work as "a 'hermaphroditic' text". Pohl points to Cavendish's confrontations of seventeenth century norms, with regard to such categories as science, politics, gender, and identity. Pohl argues that her willingness to question society's conceptions while discussing topics that were considered in her era best left to male minds, allows her to escape into an exceptional gender-neutral discussion of said topics, creating what Pohl labels, "a truly emancipatory poetic space." Northeastern University professor Marina Leslie remarks that readers have noted that The Blazing World serves as a departure from the habitually male-dominated field of utopian writing.
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Horace G. Campbell is a noted international peace and justice scholar and Professor of African American Studies and Political Science at Syracuse University in Syracuse, New York. Born in Montego Bay, Jamaica, he has been involved in Africa's Liberation Struggles and in the struggles for peace and justice globally for more than four decades. From his years in Toronto, Canada, to his sojourns in Uganda, Tanzania, Zimbabwe, the United Kingdom and parts of the Caribbean, he has been an influential force offering alternatives to the hegemonic ideas of Eurocentrism. In an attempt to theorise new concepts of revolution in the 21st century he has been seeking to expand on the ideas of fractals and the importance of emancipatory ideas.
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Like globalization itself, political globalization has several dimensions and lends itself to a number of interpretations. It has been discussed in the context of new emancipatory possibilities, as well as in the context of loss of autonomy and fragmentation of the social world. Political globalization can be seen in changes such as democratization of the world, creation of the global civil society, and moving beyond the centrality of the nation-state, particularly as the sole actor in the field of politics. Some of the questions central to the discussion of the political globalization are related to the future of the nation-state, whether its importance is diminishing and what are the causes for those changes; and understanding the emergence of the concept of global governance.
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A prominent example is Robert Darnton, who points to the emancipatory potential of the texts in which social and religious criticism are often embedded in moral transgressions. The development of the book market, changing moral standards and the widespread repeal of censorship regulations have changed the character of the Enfer. Through the mass availability of erotic and pornographic works it has lost a sense of purpose. Already in 1909, serial fiction was kept in it to protect it against theft. The further growth of this cheaply produced literature led, in 1932, to a separate press mark within the collection, replaced between 1960 and 1969 by two more specific signatures of the general catalog, which in turn were abandoned without being replaced.
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Roderick first studied communication (self-admittedly in order to focus on anti-establishment student and anti-war activitiesInvitation to Dialogue: The Emancipatory Challenge of Critical Theory, interview of Rick Roderick by Anne Buttimer, April 8, 1987), but moved after a few years towards philosophy. He received his B.A. at the University of Texas at Austin, did post-graduate work at Baylor University and finally earned his Ph.D. at the University of Texas under the supervision of Douglas Kellner. After 1977 Roderick taught at Baylor University, the University of Texas, Duke University and National University in Los Angeles. He was the recipient of the Oldright Fellowship at the University of Texas and served as associate editor to The Pawn Review and Current Perspectives in Social Theory.
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And because postmodernism usually neglects its own context of embeddedness it can legitimate capitalism as postmodern, whereas at the level of deep structure it may in fact be more concentrated, with large capitals that, accumulate rather than diverge, and with an expansion of commodification niches with fewer buyers. Postone asserts one cannot step outside capitalism and declare it a pure evil, or as a one- dimensional badness. For Postone, the emancipatory content of such things as equal distribution or diversity are potentials of capitalism itself in its abundant and diverse productive powers. It misfires however, when a form of life such as postmodernism takes itself for being the whole when in fact it is just another appearance of the same capitalist essence.
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From then and now in a spirit of emancipation throughout this region, members of the society of the time initiated the movement for autonomy in the district, causing the population to commit mass in the process. Its founders were men like himself Carlos de Castro, Americo Christianini, Cezário de Abreu, Bonifácio de Abreu, Rubens Caramez (then councilor of Cotia and who later became the first mayor of Itapevi), Raul Leonardo (the only emancipatory still alive), Jose dos Santos Novaes, Antônio Pedra Pereira and many others. In the referendum held in 1958, about nine hundred people opted for emancipation, against only thirty unwilling to autonomy. That same year was formalized by Governor Jânio Quadros the law that created the city of Itapevi.
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The Sith are dedicated to the "Sith Code" and to mastering the Dark Side of the Force. The Sith Code identifies conflict as the fundamental dynamic of reality, and holds that the search for lasting peace, within or without, is both quixotic and misguided. Rather, Sith embrace strife and dark passion as salutary and emancipatory forces, as they believe that violent struggle purges the decadent and weak, and that emotions such as aggression and hate provide the strength and resolve to secure freedom through victory. Although Sith seek dominion, Sith philosophy stresses that power belongs only to those with the strength, cunning, and ruthlessness to maintain it, and thus "betrayal" among the Sith is not a vice but an endorsed norm.
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Basilio Rodríguez belonged to ancient creole lineages of the Río de la Plata, genealogically related to families Casco de Mendoza and Gonçalves-Nuñez Cabral. The legitimate husband of Anselma Calderón was Antonio Abad Barbosa y Pacheco (godfather of Canaverys), belonging to old creole families of Portuguese Spanish origin. Although one of the reasons why Juan de Canaveris tried to prevent the marriage of his parents was that the bride's family was not of "noble" origin, this family belonged to old distinguished Spanish families of the Pago de la Costa and Buenos Aires, ennobled during the emancipatory period of Argentina. This family was also linked to Pedro Nolasco García, a soldier who served for many years in the Regimiento de Dragones de Buenos Aires.
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He attempted to incorporate critical, rational human agency into the dialectic figure with his 'Fourth Dimension' of dialectic, thereby grounding a systematic model for rational emancipatory transformative practice. In 2000, Bhaskar published From East to West: The Odyssey of a Soul, in which he first expressed ideas related to spiritual values that came to be seen as the beginning of his so-called 'spiritual' turn, which led to the final phase of CR dubbed 'Transcendental Dialectical Critical Realism'. This publication and the ones that followed it were highly controversial and led to something of a split among Bhaskar's proponents. Whilst some respected Critical Realists cautiously supported Bhaskar's 'spiritual turn', others took the view that the development had compromised the status of CR as a serious philosophical movement.
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In social work, the anti-oppressive model aims to function and promote equal, non-oppressive social relations between various identities. Dominelli (2002) defines it, "in challenging established truths about identity, anti-oppressive practice seeks to subvert the stability of universalized biological representations of social division to both validate diversity and enhance solidarity based on celebrating difference amongst peoples" (p. 39). It remains dedicated to principles of social justice, which is also upheld in NASW values, by acknowledging diversity within oppression and considering the intersection and hierarchies of the "isms" that construct people as victims or perpetrators. The anti- oppressive model analyzes and advocates against macro & micro levels of oppression and emphasizes on social justice and social change along more empowering and emancipatory lines.
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In Virtual Geography, published in 1994, Wark offered a theory of what she called the 'weird global media event'. Examples given in the book include the stock market crash of 1987, the Tiananmen square demonstrations of 1989 and the fall of the Berlin Wall in 1989. She argued that the emergence of a global media space – a virtual geography – made out of increasingly pervasive lines of communication – vectors – was emerging as a more chaotic space than globalisation theory usually maintains. Much of Wark's early engagement in public debate occurred in the Australian post-marxist quarterly Arena, through a number of articles and exchanges about the character of real abstraction, the meta-ideological character of post- structuralism, and the consequences of these issues for emancipatory social theory.
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In 1974, the Liberal government of Robert Bourassa passed Bill 22 and restricted access to English schools to children who could pass a language test. In 1977, the separatist Parti Québécois passed the more intensive Charter of the French Language (Bill 101). This law made French the sole language of the civil service and of business in private workplaces with over 50 employees and established the right of all Quebeckers to work solely in French, now the sole official language of the province; it also favoured a demographic shift towards more francophones in Quebec by restricting access to English-language schools to children whose parents had attended Quebec English grade schools or high schools. The Charter is generally seen as emancipatory and a protector of culture and is immensely popular among majority francophone Quebeckers.
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While the United States claims to be standing for democratic rights and principles, it actually suspended these same rights at home and legitimized torture in order to fight the war on terror. Rather than seeing these as real exceptions, Žižek identifies them as central tendencies in liberal democracy, a system inherently susceptible to corruption and unable to universalize its own rights. Changing conditions of war further erode any distinctions that could be made between a state of war or exception and a state of peace, central distinctions in democratic ideology. Because the democratic system is always generating new states of emergency to justify the negation of its ethical principles, the future of emancipatory politics cannot be contained within a liberal democratic framework (including notions of human rights, the rule of law, and constitutionality).
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From an early age she was interested in writing: she published some stories at age 19, and her first novel, Een kruis met rozen, was published in 1864. Her father had been wealthy enough to send his sons for an academic education, but not his daughters, and in the 1860s her life was turned upside down: her fiancee broke off their engagement in 1866, and the next year her father died. Perk began publishing feminist articles, arguing that men and women should be valued equally, even if they had biological differences. She started Ons Streven ("Our Striving") in 1870, the country's first women's periodical, but left the magazine after the first edition since the publisher had placed two male editors on equal footing with her, and she feared the magazine would publish anti-emancipatory articles.
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Such IR stories are purposefully limited in scope in terms of statecentric modelling, cataloguing and predicting in formal terms; and like other postpositivist theories, they do not attempt to form an overarching theory as after all, postpositivism is defined as incredulity towards metanarratives. This is replaced by a sensitivity and openness to the unintended consequences of metanarratives and their negative impacts on the most marginalised actors in IR. In defence, postpositivists argue that metanarratives have proven unworkable. Thus, such theories, although limited in scope, provide for much greater possibilities in the normative work of developing an emancipatory politics, formulating foreign policy, understanding conflict, and making peace, which takes into account gender, ethnicity, other identity issues, culture, methodology and other common issues that have emerged from problem- solving, rationalist, reductive accounts IR.
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There are several hundred documented examples of the successful use of SSM in many different fields, ranging from ecology, to business and military logistics. It has been adopted by many organizations and incorporated into other approaches: in the 1990s, for example, it was the recommended planning tool for the UK government's SSADM system development methodology. The general applicability of the approach has led to some criticisms that it is functionalist, non-emancipatory or supports the status quo and existing power structures; this is a claim that users would deny, arguing that the methodology itself can be none of these, it is the user of the methodology that may choose to employ it in such a way. The methodology has been described in several books and many academic articles.
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Gary Chartier and Charles W. Johnson (eds). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Minor Compositions; 1st edition (5 November 2011)Gary Chartier has joined Kevin Carson, Charles Johnson, and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that, because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen—by its proponents and by others—as part of the socialist tradition, and that market anarchists can and should call themselves "socialists." See Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti-Capitalism?" session, annual conference, Association of Private Enterprise Education (Cæsar's Palace, Las Vegas, NV, 13 April 2010); Gary Chartier, "Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier, Socialist Ends, Market Means: Five Essays.
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The film is based on the life of Tukaram, one of the most revered saints of Maharashtra and a devotee of the god Vithoba (the patron of the Varkaris), who propagated a vision of Hindus living together with no distinction of class, creed and gender. He wrote religious poetry in Marathi, the vernacular language of Maharashtra, which had mass appeal. It touched the heart strings of the common people, particularly those who were downtrodden or oppressed by the Brahminical hegemony. His preaching, rendered in rhythmic poetry, thus had great mass appeal and was considered the beginning of an "emancipatory movement in the country." Tukaram through his devotional songs conveys a message to the people that offering prayers to God sincerely in one’s own humble way was, like Vedic rituals, a way of worship.
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Because of the extent to which Brenner set the course for IG Metall as vice-chairman, there was no major change of direction when he assumed sole leadership of the union in 1956. Brenner was feared as a tough negotiator, but capable of compromise, his demands were not simply for parity between negotiating partners, but also that employers and employees should receive a fair share of the wealth they jointly generated. The reduction in the working week was also, in part, an excursion into emancipatory social policy, giving as it did more free time both to workers and to employers. By 1965, step by step, the point had been reached where the union and the metals industry employers signed off on the core 40-hour week, running from Monday to Friday.
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In 2010, Richard Lehun was a Visiting Researcher at Harvard Law School under Duncan Kennedy. In November 2012, he received a six-month scholarship from the DAAD for studies on the political implications of his theory of emancipatory justice at the Westfaelische Wilhelms-Universitaet Muenster under the supervision of Prof. Dr. Bernd Holznagel. In 2014, Richard Lehun acted as Junior Faculty for the Institute for Global Law and Policy (IGLP) at Harvard Law School, and he has been a regular guest lecturer at O. P. Jindal Global University in New Delhi, and SOMA in Mexico City. As of October 2017, Richard Lehun is writing his habilitation on Adorno and justice theory at the Philosophy Department of the Johann Wolfgang Goethe University Frankfurt am Main, intended to be published as part of the Routledge Nomikoi: Critical Legal Thinkers’ Series.
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His emancipatory or panecastic (French: panécastique "everything in each" from Greek πᾶν and ἕκαστον) method was not only adopted in several institutions in Belgium, but also met with some approval in France, England, Germany, and Russia. It was based on three principles: # all men have equal intelligence; # every man has received from God the faculty of being able to instruct himself; # everything is in everything. Regarding the first principle, he maintained that it is only in the will to use their intelligence that men differ. His own process, depending on the third principle, was to give a student learning a language for the first time a short passage of a few lines, and to encourage the pupil to study first the words, then the letters, then the grammar, then the meaning, until a single paragraph became the occasion for learning an entire literature.
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Alford, writing in 1987, noted that Marcuse, like many of his critics, regarded Eros and Civilization as his most important work, but observed that Marcuse's views have been criticized for being both too similar and too different to those of Freud. He wrote that recent scholarship broadly agreed with Marcuse that social changes since Freud's era have changed the character of psychopathology, for example by increasing the number of narcissistic personality disorders. He credited Marcuse with showing that narcissism is a "potentially emancipatory force", but argued that while Marcuse anticipated some subsequent developments in the theory of narcissism, they nevertheless made it necessary to reevaluate Marcuse's views. He maintained that Marcuse misinterpreted Freud's views on sublimation and noted that aspects of Marcuse's "erotic utopia" seem regressive or infantile, as they involved instinctual gratification for its own sake.
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Malden, MA: Blackwell-Wiley, 2009, , page 259 It would better to create of skilled jobs, which would cause the land reform issue to recede into the background.An stance endorsed by former US ambassador to Brazil Lincoln Gordon, known for his support for the 1964 Brazilian coup d'état: Lincoln Gordon, Brazil's second chance: en route toward the first world. Washington D.C.: Brookings Institution, 2001, , page 129 Cardoso denounced the MST's actions as aiming for a return to an archaic agrarian past, and therefore in conflict with "modernity": "one of the enabling myths of the neoliberal discourse".Eugene Walker Gogol, The concept of Other in Latin American liberation: fusing emancipatory philosophic thought and social revolt. Lanham, MA, Lexington Books, 2002, , page 318 Cardoso offered lip service to agrarian reform in general, but also described the movement as "a threat to democracy".
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Agonism is not simply the undifferentiated celebration of antagonism: Bonnie Honig, an advocate of agonism, writes: "to affirm the perpetuity of the contest is not to celebrate a world without points of stabilisation; it is to affirm the reality of perpetual contest, even within an ordered setting, and to identify the affirmative dimension of contestation". Political Theory and the Displacement of Politics, p. 15 In her book Political Theory and the Displacement of Politics (Cornell, 1993, awarded the 1994 Foundations of Political Thought Book Prize for best first book in political theory), she develops this notion through critiques of consensual conceptions of democracy. Arguing that every political settlement engenders remainders to which it cannot fully do justice, she draws on Nietzsche and Arendt, among others, to bring out the emancipatory potential of political contestation and of the disruption of settled practices.
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In the moment where things don't tally, where productive > confusion arises. All the other core team members joined between 1995 and 2006. Grenzfurthner is the group's artistic director. He defines monochrom's artistic and activist approach as 'Context hacking'Context Hacking: Some Examples of How to Mess with Art, the Media System, Law and the Market, at O'Reilly ETech 2008, San Diego or 'Urban Hacking'.Urban Hacking: Culture Jamming in the Risky Spaces of Modernity, book review by Molly Hankwitz in OtherCinema, September 24, 2011 > The group monochrom refers to its working method as »Context Hacking,« thus > referencing the hacker culture, which propagates a creative and emancipatory > approach to the technologies of the digital age, and in this way turns > against the continuation into the digital age of a centuries-old > technological enslavement perpetrated through knowledge and hierarchies of > experts.
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For me, this spectrality allows for a > revisiting and reactivating of emancipatory currents. While Ford's work has been described as psychogeography, Mark Fisher suggested that it be understood instead in terms of Jacques Derrida's account of hauntology, in order to better understand the ways the urban spaces she depicts represent "ghosts" or political paths not taken. Christopher Collier, conversely, has proposed that Ford's work be understood as both hauntology and psychogeography, and that such an approach allows a reappraisal of the politics of psychogeography. Collier argues that "Savage Messiah is psychogeographical in that it involves drifting through the city, exploring the effects of the environment upon behaviour and emotion", but also draws on hauntology as a means of engaging "the failures of social democracy and post- war Modernist urban planning, but also ... the collapse of the psychogeographic revival" of the 1990s.
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Honig is most well known in political theory for her advocacy of a contestatory conception of democratic politics, also known as agonism. In her book Political Theory and the Displacement of Politics (Cornell, 1993, awarded the 1994 Foundations of Political Thought Book Prize for best first book in political theoryAmerican Political Science Association), she develops this notion through critiques of consensual conceptions of democracy. Arguing that every political settlement engenders remainders to which it cannot fully do justice, she draws on Nietzsche and Arendt, among others, to bring out the emancipatory potential of political contestation and of the disruption of settled practices. Recognizing, on the other hand, that politics involves the imposition of order and stability, she argues that politics can neither be reduced to consensus, nor to pure contestation, but that these are both essential aspects of politics.
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The federal war was even more devastating than the emancipatory war in the states of Portuguesa, Apure and Barinas. Especially in Portuguesa it was where it meant the most, since in addition to the outrages and loss of life in the fighting, the departures of uncontrolled guerrillas, the passions and quarrels produced more deaths and misfortunes than the combats; furthermore, the arson attacks on houses, farms and cattle yards that plunged many families of the time into ruin. In the days of this uncontrolled movement and in the vicinity of Araure, specifically in Tapa de Piedra, on April 4, 1859, a bloody combat was staged between the revolutionary forces of General Zamora and those of the conservative Manuel Herrera. After almost three hours of confrontation, Herrera lost the fight and had to flee with the survivors on the way to Ospino.
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' [And by d]oing so . . . ensure[] that advocates of freedom aren't confused with people who use market rhetoric to prop up an unjust status quo, and[, therefore,] express[] solidarity between defenders of freed markets and workers— as well as [with] ordinary people around the world who use 'capitalism' as a short-hand label for the world-system that constrains their freedom and stunts their lives."Sheldon Richman, "Libertarian Left: Free-Market Anti-Capitalism, the Unknown Ideal ," The American Conservative 10.3 (March 2011): 28-32. He has joined Kevin Carson, Charles Johnson, and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that, because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen—by its proponents and by others—as part of the socialist tradition, and that market anarchists can and should call themselves "socialists.
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Klee was first trained as a sanitary and heating technician. Afterwards, he caught up on his university entrance requirements and then studied theology and social education. As a journalist in the 1970s, he looked at socially excluded groups, such as the homeless, psychiatric patients and the disabled. During this period, he collaborated with Gusti Steiner, who laid the foundation for the federal German emancipatory movement of the disabled at that time. In 1997, he received the Geschwister-Scholl- Preis ("Scholl Siblings Prize") for his book, Auschwitz, die NS-Medizin und ihre Opfer (Auschwitz, Nazi Medicine and Their Victims). In 2001, the city of Frankfurt am Main honored Klee with the Goethe Plaque of the City of Frankfurt for his book, Deutsche Medizin im Dritten Reich. Karrieren vor und nach 1945 (German Medicine in the Third Reich. Careers before and after 1945).
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There were at least four occasions of emancipatory manumission (without payment, unusually) taking place in the Vale Royal records between 1329 and 1340, and one scholar has noted "an element of irony in the fact that the one corporate body which is known to have liberated any native is also the most distinguished for its rigid insistence on its legal rights over bondmen." It would certainly appear the case that the monks approached the landlordly duties with zeal, but also that the manumissions that did occur were insufficient to quell the villagers' ire. Either way, the two villages not only must have conspired together ("maliciously," states the abbey's own manorial roll), but pooled mutual resources, for their campaign would not have been cheap. Both travel and litigation cost money, from the writing of the petition by clerks to their advisement on it by lawyers.
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In addition to his professional duties, he also worked in various fields of pedagogical practice in an advisory and teaching capacity, for example from 1970 to 1974 on the pedagogical advisory board of the first Wohngemeinschaft for Trebegänger and runaway Fürsorgezöglinge at Maxdorfer Steig, sponsored by the Berlin Senate.see: Neuer Rundbrief. Information on family, youth and sport, Berlin, 3/1970, 2/1972, 2/1974 During the student riots in Berlin, Kentler was temporarily active as a "psychological consultant for police issues".Berlin / Polizei: Feind im Innern, Der Spiegel, 7. August 1967 The sexual liberation attempts of Berlin students in communities and shared flats resulted in his advocacy of an emancipatory sexual education already at home,Parents learn sexual education, Rowohlt, 1975 which was also scientifically reflected in his dissertation in 1975 and made him an expert in sexual education in the further course of his professional life.
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While affirming much of Marx's critique of capitalism, it contends that Marx's vision of a conflict-free post-revolutionary society had negative effects on future radical theory and practice. The book won the North American Society for Social Philosophy Prize for the best book published in 1995. According to WorldCat, the book is held in 476 libraries WorldCat item record His second major work, The Future of Democratic Equality: Reconstructing Social Solidarity in a Fragmented United States (Routledge 2009) won the American Political Science Association's 2011 David Easton Award for the best book published in political and social theory in the past five years. According to WorldCat, the book is held in 461 libraries WorldCat item record In this book, Schwartz cautions against a potential new form of radical orthodoxy: that universal forms of identity are repressive and homogenizing, whereas particular identities are inherently emancipatory.
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Gary Chartier has joined Kevin Carson, Charles W. Johnson and others (echoing the language of Stephen Pearl Andrews, William Batchelder Greene, Thomas Hodgskin, Pierre-Joseph Proudhon, Lysander Spooner, Benjamin Tucker and Josiah Warren, among others) in maintaining that because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen by its proponents and by others as part of the socialist tradition and that market anarchists can and should call themselves socialists.Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti- Capitalism?" session, annual conference, Association of Private Enterprise Education (Cæsar's Palace, Las Vegas, NV, April 13, 2010); Gary Chartier, "Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier, Socialist Ends, Market Means: Five Essays. Cp. Tucker, "Socialism". Forms of geolibertarianism also fit into this group, but these geoists are less likely to accept terms such as anti-capitalist or socialist.
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The Watermelon, a New Zealand website, uses the term proudly, stating that it is "green on the outside and liberal on the inside", while also citing "socialist political leanings", reflecting the use of the term "liberal" to describe the political left in many English-speaking countries. Red Greens are often considered "fundies" or "fundamentalist greens", a term usually associated with deep ecology even though the German Green Party "fundi" faction included eco-socialists, and eco-socialists in other Green Parties, like Derek Wall, have been described in the press as fundies."Triumph for 'Fundies' hits Green Party", Daily Mail, 21 September 1989 Eco-socialists also criticise bureaucratic and elite theories of self-described socialism such as Maoism, Stalinism and what other critics have termed bureaucratic collectivism or state capitalism. Instead, eco-socialists focus on imbuing socialism with ecology while keeping the emancipatory goals of "first-epoch" socialism.
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For Frye, this "new poetics" is to be found in the principle of the mythological framework, which has come to be known as 'archetypal criticism'. It is through the lens of this framework, which is essentially a centrifugal movement of backing up from the text towards the archetype, that the social function of literary criticism becomes apparent. Essentially, "what criticism can do," according to Frye, "is awaken students to successive levels of awareness of the mythology that lies behind the ideology in which their society indoctrinates them" (Stingle 4). That is, the study of recurring structural patterns grants students an emancipatory distance from their own society, and gives them a vision of a higher human state — the Longinian sublime — that is not accessible directly through their own experience, but ultimately transforms and expands their experience, so that the poetic model becomes a model to live by.
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At the first German conference on combating traffic in women held in Frankfurt in October 1902, Bertha Pappenheim and Sara Rabinowitsch were asked to travel to Galicia to investigate the social situation there. In her 1904 report about this trip, which lasted several months, she described the problems that arose from a combination of agrarian backwardness and early industrialization as well as from the collision of Hasidism and Zionism. At a meeting of the International Council of Women held in 1904 in Berlin, it was decided to found a national Jewish women's association. Similar to the Bund Deutscher Frauenverein (BDF) (Federation of German Women's Associations) co- founded by Helene Lange in 1894, the intent was to unite the social and emancipatory efforts of Jewish women's associations. Bertha Pappenheim was elected the first president of the Jüdischer Frauenbund, JFB (League of Jewish Women) and was its head for 20 years, contributing to its efforts until her death in 1936.
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These left- libertarians "tend to eschew electoral politics, having little confidence in strategies that work through the government. They prefer to develop alternative institutions and methods of working around the state". Gary Chartier has joined Kevin Carson, Charles W. Johnson and others (echoing the language of Stephen Pearl Andrews, William Batchelder Greene, Thomas Hodgskin, Pierre-Joseph Proudhon, Lysander Spooner, Benjamin Tucker and Josiah Warren, among others) in maintaining that because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen by its proponents and by others as part of the socialist tradition and that market anarchists can and should call themselves socialists.See Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti-Capitalism?" session, annual conference, Association of Private Enterprise Education (Cæsar's Palace, Las Vegas, NV, April 13, 2010); Gary Chartier, "Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier, Socialist Ends, Market Means: Five Essays.
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"The Dead Father" is being hauled with a cable by some of his children, across lands and under all weather conditions, towards a goal of an emancipatory nature but that is left mysterious throughout most of the story, to be revealed, at the end of the novel, to be his burial spot. The story, in a genre typical of the author, does not follow a conventional plot structure, but evolves through a series of revelations, seemingly-unrelated stories, anecdotes, dialogues, descriptive figments, surreal snapshots of reality, personal rendering of the characters' impressions or recordings. The whole of chapter 22 is a stream of bizarre, deconstructed sentences, as if muttered by a narrator too imbued by the urgency of his thoughts to give attention to proper grammar, giving the impression of a deep penetration in the character's consciousness. The plot is thus, more than in other novels, a support for the themes explored.
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In the English-speaking world, the term has a particular currency in the world of software development, especially in circles connected to Computer Professionals for Social Responsibility (CPSR), who have put on a series of Participatory Design Conferences. It overlaps with the approach Extreme Programming takes to user involvement in design, but (possibly because of its European trade union origins) the Participatory Design tradition puts more emphasis on the involvement of a broad population of users rather than a small number of user representatives. Participatory design can be seen as a move of end-users into the world of researchers and developers, whereas empathic design can be seen as a move of researchers and developers into the world of end-users. There is a very significant differentiation between user-design and user-centered design in that there is an emancipatory theoretical foundation, and a systems theory bedrock (Ivanov, 1972, 1995), on which user-design is founded.
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Sommerblut doesn't shy away from socio-political issues and has a decisively emancipatory approach. Sommerblut also aspires to be a very inclusive festival, defining inclusion in the broadest possible way: physical and cognitive features, ways of life, cultural values, traditions, religious persuasions – everything that defines the identity of a human being and the political discourse in society. Sommerblut raises awareness about the plight of minorities and other discriminated groups, like women, LGBT, chronically sick and handicapped people, refugees, people of color and those whose religious or ideological beliefs differ from the majority. „Sommerblut draws the edge to the center of society and brings the center to the edge“, thats how the organizers describe their mission statement on their partly bilingual website. In 2019 Sommerblut stood under the topic of „Faith“, with own productions like "City of Faith" by Stefan Herrmann and Ensemble, "YOUTOPIA" and "Kraft und Beistand" – a project with and for people with chronic illnesses.
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Contemporary life was held to be based on a widespread erroneous assumption that the elements of social life – identity stability, meaning, co-operative solidarity – could be 'taken-for-granted' and would survive intact through any process of technological development. A re- radicalised emancipatory Left would thus be one in which society had a reflexive relationship to different levels of abstraction, maintaining all in a dynamic relationship – crucial to which was an overcoming of the split between intellectual and manual labour as separate class and culturally grounded activities. Although this approach took up some of the themes of the counter-culture, it was also critical of the counter-culture's excessive valorisation of less abstract levels of life and the belief that modern subjects could or should withdraw into anti-technological primitivism. In Arena's immediate circles it found expression in a decision to establish Arena’s own printery and, from 1974 onwards, to typeset, print and publish their own journal and related publications.
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Through anti-oppressive practice social work practice focuses on a more emancipatory form of practice which locates the individual people and their family within their social contexts and helps them with structural patterns of the society that perpetuate inequalities through promotion of choices.Thompson, 2011 When discussing things with service users, practitioners can use jargon, abbreviations, and legal terms which may create unnecessary barriers by reinforcing power differences between the service user and the practitioner. Speaking plainly and clearly is considered good working practice, where the client can not only understand but can become involved in making choices and decisions about their involvement with social services. More specifically, anti-oppression deals with the negative experience of people based on their race, their gender identity, sexual identity, their physical and mental ability, their choice of religion, their class background (whether growing up poor, working poor, working, middle or upper class), their physical appearance (fat or thin), and the list goes on.
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Professor of Economics Pranab Bardhan Guy Standing, is a professor of Development Studies and co- author of Basic Income: A Transformative Policy for India, who claims basic income is a “matter of social justice.” Among Standing's co-authors are other advocates such as Sarath Davala, an independent sociologist, who, in his 2017 Tedx Talk, expressed support for unconditional basic income due its emancipatory effects. Renana Jhabvala, the founder of the Self-Employed Women's Association (SEWA) who facilitated the basic income pilot program, advocates for basic income as “a social policy whose time has come.” Pranab Bardhan, a professor of Economics at the University of California, Berkeley, explains that “basic income may very well be fiscally feasible – not to mention socially desirable – in places where the poverty threshold is low and existing social safety nets are both threadbare and expensive to administer.” Indian politician Baijayant Panda has also advocated for basic income in India, explaining that “India may be actually be a better case for a basic income” compared to other nations.
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In education, PAR practitioners inspired by the ideas of critical pedagogy and adult education are firmly committed to the politics of emancipatory action formulated by Freire, with a focus on dialogical reflection and action as means to overcome relations of domination and subordination between oppressors and the oppressed, colonizers and the colonized. The approach implies that "the silenced are not just incidental to the curiosity of the researcher but are the masters of inquiry into the underlying causes of the events in their world". Although a researcher and a sociologist, Fals Borda also has a profound distrust of conventional academia and great confidence in popular knowledge, sentiments that have had a lasting impact on the history of PAR, particularly in the fields of development, literacy, counterhegemonic education as well as youth engagement on issues ranging from violence to criminality, racial or sexual discrimination, educational justice, healthcare and the environment. Community-based participatory research and service-learning are a more recent attempts to reconnect academic interests with education and community development.
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Three Rival Versions of Moral Inquiry was first presented by MacIntyre as part of the Gifford lecture series at the University of Edinburgh in 1988 and is considered by many the third part in a trilogy of philosophical argumentation that commenced with After Virtue. As its title implies, MacIntyre's aim in this book is to examine three major rival traditions of moral inquiry on the intellectual scene today (encyclopaedic, genealogical and traditional) which each in turn was given defence from a canonical piece published in the late nineteenth century (the Ninth Edition of the Encyclopædia Britannica, Friedrich Nietzsche's Genealogy of Morals and Pope Leo XIII's Aeterni Patris, respectively). MacIntyre's book ultimately conducts a complex series of both interior and exterior critiques of the encyclopaedic and genealogical positions in an attempt to vindicate philosophical Thomism as the most persuasive form of moral inquiry currently on offer. His critique in chapter IX of Nietzsche's and Michel Foucault's genealogical mode as implicitly committed to an emancipatory and continuous notion of self which they cannot account for on their own terms has been of particular influence.
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Even though according to Moura the quilombagem had as its organizational center the quilombo where escaped slaves sought refuge in addition to all sort of individuals excluded and marginalized by society during the colonial era, the quilombagem comprised "other forms of individual or collective protests" such as insurrections (the most notable one being in Salvador in 1835) and bandoleirismo, a guerrilla tactic in which groups of escaped slaves organized themselves to attack groups of people and travelers on the roadways (Moura, 1989). In Moura's study the quilombagem as an emancipatory movement "greatly precedes the liberal abolitionist movement" that only began to be more public after 1880 when slavery had already entered into crisis. Nevertheless, because of the absence of mediators between the rebel slaves and the ruling class, the problems surrounding the quilombagem could only be solved by violence and not through dialogue. Even though there existed exceptions like the Republic of Palmares which lasted for almost a century, most of the quilombola movements did not have the means to resist for long against the oppressive mechanism of the state.
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Emir Khaled As early as 1920, Mohamed Seghir Boushaki with Emir Khaled integrated the political strategy of entrenchment into the administrative apparatus and the colonial cultural sphere, equipped with the elective immunity that enabled them to travel the Department of Algiers without hindrance to meet the nationalist elites of all edges. This electoral entablature enabled Mohamed Seghir to benefit from several privileges of the position of municipal councilor such as obtaining a concession to operate a farmland of 70 hectares located south-east of the city of Merverville on the flank of the village "Thala Oufella (Soumâa)" and a short distance from Oued Isser. The "Emir Khaled" took advantage of this entryism and infiltration to visit also the villages and villages of the Department of Algiers, as his grandfather the Emir Abdelkader also used to preach more rights to Algerians than those granted by the Jonnart Law. An abundant political activity of Mohamed Seghir with the Emir Khaled continued until the exile of this last in 1923 by the colonial administration towards Egypt to try to temper the emancipatory impetus Algerian and Kabyle.
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"Disciplinary power," Miller wrote, "constitutively mobilizes a tactic of tact: it is the policing power that never passes for such, but is either invisible or visible only under cover of other, nobler or simply blander intentionalities (to educate, to cure, to produce, to defend)." Miller's book thus countered critical celebrations of the novel as inherently emancipatory. (Indeed, The Novel and the Police exposed these celebrations as "perpetuating the [novel’s] ruse".) Against this "subversion hypothesis", Miller called for attention to the novel's ability effectively to produce subjects, its capacity to form "a subject habituated to psychic displacements, evacuations, reinvestments, in a social order whose totalizing power circulates all the more easily for being pulverized". In Anal Rope(1990), his definitive reading of Alfred Hitchcock’s 1948 film Rope, and in his next books, Bringing Out Roland Barthes (1992) and Place for Us: Essay on the Broadway Musical (1998), Miller turned to more explicitly gay-themed works, even while insisting on the importance of the implicit in mainstream culture’s representations and disavowals of homosexuality.
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Anarcho- naturism appeared in the late 19th century as the union of anarchist and naturist philosophies."Anarchism and the different Naturist views have always been related.""Anarchism - Nudism, Naturism" by Carlos Ortega at Asociacion para el Desarrollo Naturista de la Comunidad de Madrid. Published on Revista ADN. Winter 2003EL NATURISMO LIBERTARIO EN LA PENÍNSULA IBÉRICA (1890–1939) by Jose Maria Rosello "In many of the alternative communities established in Britain in the early 1900s nudism, anarchism, vegetarianism and free love were accepted as part of a politically radical way of life. In the 1920s the inhabitants of the anarchist community at Whiteway, near Stroud in Gloucestershire, shocked the conservative residents of the area with their shameless nudity.""Nudism the radical tradition" by Terry Phillips Mainly it had importance within individualist anarchist circles"From the 1880s, anarcho- individualist publications and teachings promoted the social emancipatory function of naturism and denounced deforestation, mechanization, civilization, and urbanization as corrupting effects of the consolidating industrial- capitalist order." "Naturism" by Stefano Boni in The International Encyclopedia of Revolution and Protest Edited by Immanuel Ness.
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Faithful to his ideals of American unity, with much effort executed Bolívar integration into a single republic, of Colombia (known historiographically as Gran Colombia) with a unitary model, three former entities of Spanish rule, formed by the Viceroyalty of New Granada (currently Colombia and Panama), the Captaincy General of Venezuela (Venezuela) and the Quito (Ecuador), led by Colonel José de Fabrega to then, On the other hand, the Independence of Panama from Spain was certainly an act of another movement of Simón Bolívar. The isthmus of Panama proclaimed its independence on November 28, 1821 and voluntarily joined the Gran Colombia, due to the sympathy of the Isthmian leadership to the ideals of Bolívar. With respect to Peru, in 1824, Simón Bolívar achieved military victories in the battles of Junín (August 6) and Ayacucho (December 9) to the royalist troops who dominated the viceroyalty obtaining the signature of the Spanish capitulation recognized the Peruvian independence, emancipatory action initiated in 1821 by José de San Martín who declared independence and established the Republic of Peru. As for Bolivia, from 1809, the secessionist struggle against Spain began, which lasted until 1825.
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Many scholars in the area have advocated a more "emancipatory" form of peacebuilding, however, based upon a "Responsibility to Protect" (R2P), human security,Tadjbakhsh & Chenoy 2006 local ownership and participation in such processes,Chopra & Hohe 2004 especially after the limited success of liberal peacebuilding/ statebuilding in places as diverse as Cambodia, the Balkans, East Timor, Sierra Leone, Liberia, Nepal, Afghanistan, and Iraq. This research agenda is in the process of establishing a more nuanced agenda for peacebuilding which also connects with the original, qualitatively and normatively oriented work that emerged in the peace studies and conflict research schools of the 1960s (e.g. see the Oslo Peace Research Institute research project on "Liberal Peace and the Ethics of Peacebuilding" and the "Liberal Peace Transitions" project at the University of St Andrews) and more critical ideas about peacebuilding that have recently developed in many European and non-western academic and policy circles.Jabri 2007: Richmond & Franks 2009 Some scholars have pointed towards the hybrid outcomes that have arisen in practice, indicating both the potential and problems of hybrid forms of peace, with an everyday orientation, and suggestive of the emergence of a post-liberal framework.
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He contends that the practices of vanguardist production, which include continuous education, a softened contrast between task-defining and task-executing activities, a culture of cooperation between vanguardist firms, and a practice of permanent experiment, already exist in relatively isolated segments of the economy that have greater links to each other, across national borders, than they do to the rearguard economies of their own countries. The vanguardist practices modeled by these firms and industries, Unger argues, are key to productive progress in the contemporary world, and should be extended beyond the productive vanguard to all areas of society, with the assistance of a government reconfigured along democratic experimentalist lines. Unger sets forth the changes he envisions in government, including mechanisms to break impasse between components of government, provisions to heighten political mobilization, expanded and democratized access to capital, a higher social savings rate, significant resources devoted to social endowment, and a central role to an emancipatory school that would train children, as little prophets, to become an informed, creative, and mobilized citizenry of the empowered democracy that Unger envisions. Unger concludes the book with a manifesto consisting of thirteen theses that sum up the principles of democratic experimentalism.
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Carrigan is best known for his 2011 monograph Postcolonial Tourism: Literature, Culture, and Environment.Anthony Carrigan, Postcolonial Tourism: Literature, Culture, and Environment, Routledge Research in Postcolonial Literatures, 33 (New York: Routledge, 2011). The study was innovative in examining tourism from a postcolonial perspective, and for its argument that "postcolonial literature can shed light on current tourism practices in island states and provide ways for local residents to negotiate a form of sustainable and emancipatory tourism from within the tourism system".Wei-Jue Huanga, review of Anthony Carrigan, Postcolonial Tourism: Literature, Culture, and Environment, Journal of Heritage Tourism, 7 (2012), 373–74 (at p. 374), DOI: 10.1080/1743873X.2012.702542. But it was more significant again for bringing into dialogue the fields of postcolonialism and ecocriticism, on which grounds it has been characterised as "groundbreaking", "pioneering",Robert Spencer, review of Carl Thompson, Travel Writing, Justin D. Edwards and Rune Graulund, Postcolonial Travel Writing, and Anthony Carrigan, Postcolonial Tourism, Journal of Postcolonial Writing, 48 (2012), 454–56 (at p. 456), DOI: 10.1080/17449855.2012.661941. and "rich, complex and nuanced".Srilata Ravi, "Engaging the Postcolonial: Terrorism, Tourism, and Literary Cosmopolitanism in the Twenty-First Century", International Journal of Canadian Studies/Revue internationale d’études canadiennes, 44 (2011) 215–27 (§13), DOI: 10.7202/1010089ar.
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