The most radical and liberatory action we could take was to "affirm" Betty's identity.
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There's plenty of titillation and sexual opportunity, but no real lust, passion or liberatory energy.
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Once Walden got into my head, I heard its liberatory message whispering to me from every corner.
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Sexism in every form weakens liberatory movements, fractures solidarity and exacerbates the oppression of the already oppressed.
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In November, Stanford hosted a symposium dedicated to discussing the "liberatory possibilities" of hip-hop pedagogy in classrooms.
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Over time, however, even the nudity gets old, with conventional guy-gaze voyeurism re-branded as liberatory hipness.
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Abbie gives Jamie records and books, including "Our Bodies, Ourselves," that liberatory classic about women's health and sexuality.
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In some way, it performs a kind of public reckoning, but is reckoning that is liberatory ever really public?
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The visually cathartic video features Apong dancing alongside other Black women using dance as a liberatory medium to express pain.
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Above a chunk of charred earth, liberatory images rise: a blue sky, an open window and a floating bird's wing.
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In this revolution SPQR had a liberatory and anti-authoritarian meaning, unlike that which the modern fascists imposed on it.
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And even the teachers that are being paid well: Are they really versed in actual liberatory fucking understandings of the world?
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How can art turn the disabling gaze of normative society toward the liberatory possibilities of those at the so-called "margins"?
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It's impossible to counter either near-religious fervor in the market's liberatory potential or Trump's grotesque materialism without a competing, egalitarian economic vision.
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His anger at humanity, or the moral limitations of humanity, is what motivates his actions to push the hosts into their liberatory potential.
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It begets a beautiful projection and reflection of Black object-relation both in a near past and in some magically liberatory Afro-future.
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Like so many Internet creations, " SKAM " seems liberatory in its cleverness, but, like the latest killer app, its ultimate purpose is to make money.
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Darrieussecq views Becker's approach to her subjects instead as liberatory: a woman painting real women, her depictions free from the desire to possess or dominate.
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To be clear, I don't think that the violence of our world must deliver a liberatory future; I have a dim view of things to come.
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This gesture has liberatory potential, the artist says, in an era where our demographic information is a form of currency we often have little control over.
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Such could be the Macron Plan's initiative, more promising than restitution, and the bearer of liberatory energies and honest human relations between Africa and the West.
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I learned everything I needed from the title, and yet, I found myself gasping while turning the pages of this gorgeous tale of liberatory gender expression.
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In sobering black-and-white photos and colorful, digitally edited shots, these photographers explore female identity and expressions of sexuality to find new, liberatory modes of representation.
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I knew the dances were an integral part of this Zionist enterprise, and you could see that in a liberatory way or see some of the colonial mechanisms in it.
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He added that a lawmaker and former trade union leader and the presidents of the Swaziland National Association of Teachers and the Ngwane National Liberatory Congress had also been targeted.
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"Our study will give a rich description of the practices and artifacts employed to establish and maintain environments that are diverse, inclusive, and liberatory," Virginia Tech's Donna Riley told the NSF.
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While it was Hammer's intention to create a liberatory space of action for lesbian women, and to acknowledge and represent their experiences, she had much to teach straight women as well.
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Drawing from the little-known but expansive history connecting media arts and textile production, Squeaky Wheel presents a slate of events invested in the material, critical, and liberatory politics of their intersections.
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The works in Pan-African Pulp also deal with the ways in which colonized people internalize oppression, and in this sense the show differs from the more liberatory paintings on 20th Street.
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Part of the show's liberatory beauty is its insistence on pleasure, and upending the expectation of the hardworking, sacrificial Latina, so preoccupied with respectability and family that she denies herself sex, pleasure, indulgence.
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At a time when many people clung to naïve notions about the liberatory capacities of total connectivity, she spoke about the damage that social media and mobile devices were doing to our inner lives.
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I am a former employee of Access Now (a global digital rights organization), and while there I developed an understanding about how technologies can have liberatory impacts on communities; but often, technological advances in fact restrict them.
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In a post-"Louie" world, in which all the best sitcoms deal in melancholy and rage, "Broad City" offers something zany, warmhearted, and sweetly liberatory, like a piñata spilling out Red Hots, Plan B, and pot snickerdoodles.
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Homestuck's dual epilogues present two extremes: Either the narrative is dominated by self-involved, control-freak pedants, or it is turned over to the messy, deeply conflicted, unsavory but often beautiful, and indeed, sometimes liberatory realm of fanwork.
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Against the brutally enforced prerogatives of the market, they've insisted on a more just hierarchy of needs—housing, dignity, safety, family, community—and advanced a more liberatory vision of caretaking and society than the one we had before.
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" He identifies as an anarcho-transhumanist, which he defines as being interested in "seeing that technology is used for positive and liberatory social purposes rather than oppression, and that our advancements are accessible to everyone, not just the rich.
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One sees such a transition of focus from racism to sexism in the black liberatory aesthetics of Betye Saar's "Liberation of Aunt Jemima: Cocktail" (2003) and her daughter's concerns with the politicization of black women's bodies in "Sapphire" (1985).
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"There are bi+ folks who view mainstream LGBT rights as being very whitewashed and without an agenda that addresses the material conditions of being poor and working class, or black and brown," said Herukhuti Williams, an author, sex educator, and liberatory sociologist.
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We want to believe that Furiosa and Max are going to get to the Green Place, and when it doesn't materialize we need to believe that they'll reclaim Immortan Joe's autocratic aquastate in their own name and in the name of something more liberatory.
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Rather than falling prey to cliché, neo-Luddite hysteria over technological acceleration, the documentation section offers a refreshing discussion of works that speculate on the liberatory possibilities of blockchain technology, as projects like Plantoid and terra0 dovetail with recent artistic preoccupations with biotechnology and artificial intelligence.
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The point seems to be that a civilizational blank slate contains liberatory potential (the press release ends with, "Water washes everything away"), but apocalyptic climate fatalism can also limit our ability to imagine and prepare for the future by pretending, resigned, that there won't be one.
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The list I followed most closely was murmurs, for fans of R.E.M. Against the grain of the liberatory rhetoric of equality surrounding the internet at that time, early online fandoms were eager to replicate dynamics of offline fandoms, creating hierarchies, boundaries, and norms for acceptable in-group behaviors.
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Nobody believes that it's going to grow and thrive and be liberatory and beautiful...And so I think we were both dealing with that in micro and macro ways, and we still deal with that, but at least now we can see it and affirm each other that it's happening, that we're not crazy.
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But rather than construct a new, liberatory mythology, as Blake did in his dense and bewildering "prophetic" books, Bonney cobbles together a family tree of precursors who can provide him with formal suggestions for his own revolutionary poetics: Pier Paolo Pasolini, Georg Trakl, Diane di Prima, the Greek anarchist actress and poet Katerina Gogou.
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Name Withheld Within feminism, there is what one scholar has called a "maddeningly deadlocked debate" concerning sexual imagery and sexual subordination; you see this in the arguments over "Fifty Shades of Grey," which some find to be liberatory and empowering of women and others find to be oppressive and glamorizing of abuse (and still others find to be just plain dull).
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And while the disavowal of authorship and the artist's hand was a big rhetorical point for postmodern art, it is not clear that it was Levine's purpose; she may not even be critiquing the aura of the original artwork in the liberatory fashion deduced from Walter Benjamin's "The Work of Art in the Age of Mechanical Reproduction" (1936), or commenting on the absurdity of an endlessly reproducible original.
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Others challenge the legitimacy of feminist educational theory, arguing that it is not unique and is instead a sect of liberatory education. Even feminist educational scholars such as Frances Hoffmann and Jayne Stake are forced to concede that, “feminist pedagogy shared intellectual and political roots with the movements comprising the liberatory education agenda of the past 30 years”. These liberatory attempts at the democratization of classrooms demonstrate a growth in liberatory education philosophy that some argue feminist educational theory simply piggybacks off of. The harshest critiques of feminist educational theory often come from feminists themselves.
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Takis Fotopoulos, Towards an Inclusive Democracy: the crisis of the growth economy and the need for a new liberatory project, (London & NY: Cassell, 1997), p. 255.
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The Ngwane National Liberatory Congress (NNLC) is a political party in Eswatini. It was founded on 12 April 1963 as a breakaway party from the Swaziland Progressive Party (SPP) led by Dr. J. J. Nquku.
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Swaziland's first post-independence elections were held in May 1972. The INM received close to 75% of the vote. The Ngwane National Liberatory Congress (NNLC) received slightly more than 20% of the vote which gained the party three seats in parliament.
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Nā mele paleoleo (sometimes "mele paleoleo") is a contemporary form of Hawaiian music that cuts and mixes American hip hop with Hawaiian rapping.Akindes, Fay Yokomizo. (March 31, 2001) Discourse Sudden Rush: Na Mele Paleoleo (Hawaiian Rap) as Liberatory Discourse. Volume 23; Issue 1; Page 82.
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Marxist historiography, that is, the writing of Marxist history in line with the given historiographical principles, is often seen as a tool. Its aim is to bring those oppressed by history to self-consciousness, and to arm them with tactics and strategies from history: it is both a historical and a liberatory project. Historians who use Marxist methodology, but disagree with the mainstream of Marxism, often describe themselves as marxist historians (with a lowercase M). Methods from Marxist historiography, such as class analysis, can be divorced from the liberatory intent of Marxist historiography; such practitioners often refer to their work as marxian or Marxian.
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Moane, G. (2011). Gender and colonialism: a psychological analysis of oppression and liberation. Basingstoke: Palgrave Macmillan. In liberatory approaches to mental distress the therapy is only a step towards the 're-insertion' of a person into their social milieu, social action and their existential life-project.
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Makhuduthamaga is a municipality in Sekhukhune District Municipality, Limpopo Province, South Africa. The name is derived from the liberatory name given to those who supported the anti-apartheid struggle in Sekhukhuneland in the 1950s. Makhuduthamaga waged a war against the white commissioner and his assailants, Marentsara.
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In 1919, she retired and moved to Eustis, Florida. In addition to her philosophical writings and work as president of Rockford College, Gulliver was an early advocate of higher education for women and lectured in favor of women's liberatory causes. Gulliver died on July 25, 1940 in Eustis, Florida.
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Historically, Poetry has been utilized as a consciousness-raising tactic by consciousness-raising groups. Activist and writer Audre Lorde was noted to have been one of many scholars who wrote of poetry as a means of communication for women of color activist and resistance groups. This focus has also been studied by other feminist scholars as a new approach to women's literary writing experience, and the usage of critical consciousness through the creation of art as a liberatory praxis. Art as a liberatory praxis has also been explored through a radical queer lens through a number of publications and journals such as Sinister Wisdom and Conditions, online publications with an emphasis on lesbian writing.
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Egan uses Munroe to deliver a critique of Australian culture. A major theme running through Egan's presentation of a futuristic anarchism is something called 'Technolibération', which is to do with the liberation of technology and information from corporate control as well as the idea of using advanced technology to enable liberatory social movements.
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He was later a member of Liqoqo (king's advisory council), and was one of the two members in the council to have an affiliation to a political party. He was a member of the Ngwane National Liberatory Congress. Dlamini was also a member of parliament where he represented the Nhlambeni constituency in the Manzini region.
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Post-Scarcity Anarchism is a collection of essays by Murray Bookchin, first published in 1971 by Ramparts Press. In it, Bookchin outlines the possible form anarchism might take under conditions of post-scarcity. One of Bookchin's major works, its author's radical thesis provoked controversy for being utopian in its faith in the liberatory potential of technology.
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Folklore discusses people dancing after a spider's bite. The specific spider breed referenced is the Tarantula. According to folklore, people started a liberatory and compulsive dance and asked the saints to set them free from the sin and the curse. The main city where this happened is Galatina, where the basilica of Saint Peter and Paul is located.
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In 1996 former devotees started a website entitled 'Leaving Siddha Yoga' to express their grievances against Siddha Yoga. An article by Sarah Caldwell in the academic journal Nova Religio (2001) argued that Muktananda was both an enlightened spiritual teacher and a practitioner of Shakta Tantrism, but also "engaged in actions that were not ethical, legal or liberatory with many disciples.".
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New York: Kitchen Table, Women of Color Press. 23. This epistemological framework has been utilized by feminists like bell hooks, who claims that theorizing is often tied to a process of self- recovery and collective liberation; it is not thus limited to those in the western academic realm, nor does it require ‘scientific’ research.Hooks, B. (1994). Theory as a Liberatory Practice.
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Tessman's research is focused on ethics with a Feminist approach. Within her work, she considers the social and political conditions in which moral experiences take place. Her first monograph titled Burdened Virtues: Virtue Ethics for Liberatory Struggles was published by the Oxford University Press. This specific work focuses on virtues that carry a cost to those who practice them under oppression.
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Shaiva Siddhanta's original form is uncertain. Some hold that it originated as a monistic doctrine, espoused by Tirumular (date unknown). It seems likely to others, however, that the early Śaiva Siddhānta may have developed somewhere in southern India, as a religion built around the notion of a ritual initiation that conferred liberation. Such a notion of liberatory initiation appears to have been borrowed from a Pashupata (pāśupata) tradition.
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FEDSAW’s Charter was drafted at the inaugural conference in 1954. It states the names of the new organization. The Charter asserted that an “intimate relationship” existed between women’s inferior status in society and the inferior status assigned to people by “discriminatory laws and colour prejudices”. It made clear that the struggle to emancipate women from discriminatory laws and conventions should be an intrinsic part of any general liberatory struggle.
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Lecturing throughout the United States, he helped popularize the concept of ecology to the counterculture. Post-Scarcity Anarchism is a collection of essays written by Murray Bookchin and first published in 1971 by Ramparts Press. It outlines the possible form anarchism might take under conditions of post-scarcity. It is one of Bookchin's major works, and its radical thesis provoked controversy for being utopian and messianic in its faith in the liberatory potential of technology.
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See "The Inclusive Democracy project – six years on", Democracy & Nature, The International Journal of Inclusive Democracy Vol. 9, No. 3 (November 2003), in which several of the journal's contributors discuss the significance of the ID project that was first presented in this journal, before the publication of Takis Fotopoulos' Towards An Inclusive Democracy. The Crisis of the Growth Economy and the Need for a New Liberatory Project (London/New York: Cassell Continuum, 1997).
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As David Freeman points out, although Fotopoulos' approach "is not openly anarchism, yet anarchism seems the formal category within which he works, given his commitment to direct democracy, municipalism and abolition of state, money and market economy".David Freeman, "Inclusive democracy and its prospects". Review of book Towards An Inclusive Democracy: The Crisis of the Growth Economy and the Need For a New Liberatory Project, published in Thesis Eleven, Sage Publications, no. 69 (May 2002), pp. 103–106.
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Bomb Culture is a book by Jeff Nuttall about the counter-culture in London, which was first published in 1968. It reflected the influence of the threat of nuclear war, while describing the importance of pop music like the Beatles and countercultural figures like the Beat Generation. Nuttall believed in the liberatory power of imagination and "affect", which he hoped could bring about social change. A new, expanded edition was published by Strange Attractor Press in December 2018.
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Nancy Eiesland (April 6, 1964 - March 10, 2009) was a professor at the Candler School of Theology at Emory University. Eiesland, born with a congenital bone defect, underwent numerous operations in her youth and experienced considerable pain as well as disability. These factors informed her theological perspective that God is disabled, culminating in her publication of The Disabled God: Toward a Liberatory Theology of Disability (1994). A German translation of this book was published in 2018: Nancy L. Eiesland, Der behinderte Gott.
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There is an analogy between many creativity techniques and methods of evolutionary computation. ;Critical pedagogy: A teaching approach which attempts to help students question and challenge domination, and the beliefs and practices that dominate. In other words, it is a theory and practice of helping students achieve critical consciousness. In this tradition the teacher works to lead students to question ideologies and practices considered oppressive (including those at school), and encourage liberatory collective and individual responses to the actual conditions of their own lives.
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Journal of Community and Applied Social Psychology, 15(1), 63–78. Moreover, community social psychology in Latin America, which predates liberation psychology, also shares roots in the wider movement of Latin American critical and liberatory praxis (especially dependency theory, philosophy of liberation, liberation theology, critical or popular pedagogy)Montero, M., Sonn, C., & Burton, M. (2016). Community Psychology and Liberation Psychology: Creative Synergy for Ethical and Transformative Praxis. In M. A. Bond, I. García de Serrano, & C. Keys (Eds.), APA handbook of community psychology (First Edition, Vol. 1).
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Postformalism focuses on exposing the unexamined power relations that shape cognitive theory and educational psychology in a larger liberatory effort to develop a psychology of possibility. Such a critical psychology focuses on typically underestimated human cognitive capacities, the socio-cultural construction of mind, collective intelligence, and the unexplored dimensions of human cognition. Postformalism posits that mainstream psychology has historically dismissed the cognitive abilities of those who fall outside of whiteness, the middle and upper socio-economic classes, dominant colonizing cultures, and patriarchy. In this context, critical postformalism becomes a socially transformative psychology.
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"It was with sadness and a certain frustration that I read in Democracy and Nature (Vol. 3, No. 3, pp. 198–202) that Murray Bookchin and Janet Biehl have resigned from the D&N; International Advisory Board, Murray complaining, among other things, that the journal has become too "Castoriadian" in its orientation. The sadness stems from the fact that I found inherently appealing D&N;'s effort to examine what it considered the best of Bookchin and Castoriadis so as to encourage the emergence of a "new liberatory project.
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His abilities to summarize and popularize were among his talents. As the anarchism movement ebbed, Abbott moved to socialism in 1917. While Abbott followed anarchism as a social philosophy and believed in its liberatory fight against oppression, historian Laurence Veysey wrote that Abbott vacillated between socialism and anarchism and never committed fully to the latter. In the middle of the Ferrer affair, Abbott wrote that radical ideas stirred his spirit, and he pursued them almost impulsively, but he believed in principles of self-development and individualism on balance with conservative values, such as self-sacrifice.
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Afro-Surrealism or Afrosurrealism is a literary and cultural aesthetic and liberatory framework that seeks to cultivate alternative and expanded ways of knowing and being for Black people. In 1974, Amiri Baraka used the term to describe the work of Henry Dumas. D. Scot Miller in 2009 wrote his famous Afrosurreal Manifesto in which he says, "Afro-Surrealism sees that all 'others' who create from their actual, lived experience are surrealist..." The manifesto delineates Afro-Surrealism from Surrealism and Afro-Futurism. The manifesto also declares the necessity of Afro-Surrealism, especially in San Francisco, California.
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In Wickedary Daly provides definitions as well as chants that she says can be used by women to free themselves from patriarchal oppression. She also explores the labels that she says patriarchal society places on women to prolong what she sees as male domination of society. Daly said it is the role of women to unveil the liberatory nature of labels such as "Hag", "Witch", and "Lunatic". Daly's work continues to influence feminism and feminist theology, as well as the developing concept of biophilia as an alternative and challenge to social necrophilia.
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Anarchism would instead create a political system without the Nation-State where communities are self-governing on the local level. The achievement of home-rule, or political self-determination, is therefore a precondition for and a consequence of anarchism. At root then, the anarchist objection to Irish nationalism is that nationalists use reprehensible means to demand far too little. Still, anarchists seek to learn from and examine the liberatory aspects of the struggle for Irish independence and the W.S.M. includes a demand for complete British withdrawal from Northern Ireland in its platform.
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Post- Scarcity Anarchism is a collection of essays written by Murray Bookchin and first published in 1971 by Ramparts Press. It outlines the possible form anarchism might take under conditions of post-scarcity. It is one of Bookchin's major works, and its radical thesis provoked controversy for being utopian and messianic in its faith in the liberatory potential of technology. Bookchin argues that post-industrial societies are also post-scarcity societies, and can thus imagine "the fulfillment of the social and cultural potentialities latent in a technology of abundance".
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Anarchism would instead create a political system without the nation state where communities are self-governing on the local level. The achievement of home rule, or political self-determination, is therefore a precondition for and a consequence of anarchism. At its root, the anarchist objection to Irish nationalism is that nationalists use reprehensible means to demand far too little. Still, anarchists seek to learn from and examine the liberatory aspects of the struggle for Irish independence and the WSM includes a demand for complete British withdrawal from Northern Ireland in its platform.
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Post- Scarcity Anarchism is a collection of essays written by Murray Bookchin and first published in 1971 by Ramparts Press. It outlines the possible form anarchism might take under conditions of post-scarcity. It is one of Bookchin's major works, and its radical thesis provoked controversy for being utopian and messianic in its faith in the liberatory potential of technology. Bookchin argues that post-industrial societies are also post-scarcity societies, and can thus imagine "the fulfillment of the social and cultural potentialities latent in a technology of abundance".
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Baboo Band Baaja is a Marathi film directed by debutante Rajesh Pinjani and produced by Nita Jadhav. The film tells the riveting tale of a father reluctant to educate his son, a mother who fiercely believes in its liberatory value, and the son who is caught in the crossfire. It stars Milind Shinde, Mitalee Jagtap Varadkar and Vivek Chabukswar in the lead roles. The film received three National Film Awards, including for Best Actress (Mitalee Jagtap Varadkar) and Best Debut Film of a Director, and six Maharashtra State Film Awards.
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Transnational feminist practice is involved in activist movements across the globe that work together to understand the role of gender, the state, race, class, and sexuality in critiquing and resisting structures of patriarchal, capitalist power. It is attentive to feminism as both a liberatory formation and a practice that has been oppressed by and sometimes been complicit with colonialism, racism, and imperialism. As such, it resists utopian ideas about "global sisterhood" while simultaneously working to lay the groundwork for more productive and equitable social relations among women across borders and cultural contexts.
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As was originally intended, the Ferrer Association established a day school for children within the Ferrer Center in October 1911. In practice, the New York Ferrer Modern School was based less on Ferrer's method than his memory. The New York school's founders were propelled by their sense of injustice at Ferrer's execution and their belief in the liberatory prospect of his approach, but they made no concerted effort to replicate his example. The American movement for progressive education was a more likely influence on the New York founders' interest in starting a school, as was the importance put upon education in Jewish culture.
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New York anarchists believed in the liberatory role of the school partly because, as European anarchist émigrés, they believed in the power of ideas to change the future and wanted their children to share their values. The school's early character was unplanned and undogmatic. The Association sought "the reconstruction of society upon the basis of freedom and justice" and accordingly, the founders wanted their school to let children develop freely and through this freedom, develop a sense of social justice. The Association was essentially anarchist, unwedded to a particular ideal, but to the free expression of opinion and exchange of ideas.
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This emerges in the writings of early British cultural- studies scholars and their influences: see the work of (for example) Raymond Williams, Stuart Hall, Paul Willis, and Paul Gilroy. In the United States, Lindlof and Taylor write, "Cultural studies [were] grounded in a pragmatic, liberal-pluralist tradition." The American version of cultural studies initially concerned itself more with understanding the subjective and appropriative side of audience reactions to, and uses of, mass culture; for example, American cultural-studies advocates wrote about the liberatory aspects of fandom. The distinction between American and British strands, however, has faded.
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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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From 1947, Bookchin collaborated with a fellow lapsed Trotskyist, the German expatriate Josef Weber, in New York in the Movement for a Democracy of Content, a group of 20 or so post-Trotskyists who collectively edited the periodical Contemporary Issues – A Magazine for a Democracy of Content. Contemporary Issues embraced utopianism. The periodical provided a forum for the belief that previous attempts to create utopia had foundered on the necessity of toil and drudgery; but now modern technology had obviated the need for human toil, a liberatory development. To achieve this "post-scarcity" society, Bookchin developed a theory of ecological decentralism.
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The Black People's Convention (BPC) was founded at the end of 1972 as the Nationalist Liberatory Flagship of the Black Consciousness Movement (BCM) in South Africa. The BCM was a product of three historicultural and ideological imperatives: a) Black students were tired of the hypocrisy of white liberal college/university students of apartheid South Africa. The South African Students Organisation (SASO) originated Black Consciousness and Bantu Steve Biko was its founding President in 1969. b) Blacks were undermining reactionary tribalist/national chauvinist/sexists divide and rule by white racialist settler-colonial governments since 1910 and earlier.
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In contrast to stereotypes, the draft > dodger in these narratives is neither an unthinking follower of movement > ideology nor a radical who attempts to convert others to his cause. ... > [Another surprise is that the dodgers] have little interest in romantic > love. Their libidinal hyperactivity accords with [Herbert] Marcuse's belief > in the liberatory power of eros. They are far less worried about whether > particular relationships will survive the flight to Canada than about the > gratification of their immediate sexual urges.Adams (Fall 2005), p. 419. Later memoirs by Vietnam-era draft evaders who went to Canada include Donald Simons's I Refuse (1992),Beelaert, Amy M. (November 1993).
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At Rotten Tomatoes, the film holds an approval rating of 60% based on 53 reviews, and an average rating of 6.25/10. The website's critical consensus reads, "Director Christophe Honore updates the pretensions and the charms of the French New Wave for Dans Paris, his poignant yet frustratingly dense film." At Metacritic, which assigns a normalized rating to reviews, the film has a weighted average score of 60 out of 100, based on 15 critics, indicating "mixed or average reviews". Manohla Dargis of The New York Times praised the film's "playful, liberatory style", which she found reminiscent of the best films of the French New Wave.
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The work has led to some criticism of her being "ahistorical, unscholarly (there were many complaints about the absence of footnotes), and homophobic". She does not provide a bibliography for any of her work, making it difficult to find the editors and publication information for the pieces listed under the "notes" section of her work. In "Theory as Liberatory Practice," hooks explains that her lack of conventional academic format was "motivated by the desire to be inclusive, to reach as many readers as possible in as many different locations as possible". In "Remembered Rapture: The Writer at Work; By bell hooks; Mother to Mother," Nicole Abraham criticizes hooks's unconventional format rationalization.
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Rather, data are shaped by the vision or goals of a research team, and during the data collection process, certain things are quantified, stored, sorted and even discarded by the research team. A critical approach is thus necessary in order to understand and reveal the intent behind the information being presented. Moreover, data alone cannot speak for itself; in order to possess any concrete meaning, data must be accompanied by theoretical insight or alternative quantitative or qualitative research measures. Dalton and Thatcher argue that if one were to only think of data in terms of its exploitative power, there is no possibility of using data for revolutionary, liberatory purposes.
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Federici connects this expropriation to women's unpaid labour, both connected to reproduction and otherwise, which she frames as a historical precondition to the rise of a capitalist economy predicated upon wage labor. Related to this, she outlines the historical struggle for the commons and the struggle for communalism. Instead of seeing capitalism as a liberatory defeat of feudalism, Federici interprets the ascent of capitalism as a reactionary move to subvert the rising tide of communalism and to retain the basic social contract. She situates the institutionalization of rape and prostitution, as well as the heretic and witch-hunt trials, burnings, and torture at the center of a methodical subjugation of women and appropriation of their labor.
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David Freeman, "Inclusive democracy and its prospects" review of book Towards An Inclusive Democracy: The Crisis of the Growth Economy and the Need For a New Liberatory Project, published in Thesis Eleven, Sage Publications, no. 69 (May 2002), pp. 103–06. An artificial market is proposed by this tendency as a solution to the problem of maintaining freedom of choice for the consumer within a marketless and moneyless economy, an artificial market operates in much the same way as traditional markets, but uses labour vouchers or personal credit in place of traditional money. According to Takis Fotopoulos, an artificial market "secures real freedom of choice, without incurring the adverse effects associated with real markets".
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General elections were held in Swaziland between 16 and 17 May 1972. The result was a third successive victory for the royalist Imbokodvo National Movement, which won 78% of the vote and 21 of the 24 seats,Swaziland: 1967 Pre-independence General Election EISA based on a voter turnout of 74.0%.Nohlen, D, Krennerich, M & Thibaut, B (1999) Elections in Africa: A data handbook, p868 The Ngwane National Liberatory Congress won three seats, but five days after the election one of its successful candidates was served with a deportation order as an "undesirable alien". Although he subsequently won a High Court ruling against the order, in November the parliament created a tribunal through which his citizenship was revoked.
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In Reading Kristeva: Unraveling the Double-bind (Indiana University 1993), Oliver takes up the question of the relation between language, ethics, subjectivity and sexual difference in the context of Kristeva's large body of work. She indicates how Kristeva's notion of a subject-in-process can be useful in formulating a notion of subjectivity that allows for an explanation of women's oppression and some possibilities of overcoming that oppression. In addition, she goes beyond Kristeva's few gestures towards ethics, to suggest how the notion of a subject-in-process might ground a reformulated ethical subject. Engaging with Kristeva's distinction between the semiotic and symbolic dimensions of language, Oliver explores the liberatory potential for the revolution in poetic language for political revolution.
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For her work in the field of Hip Hop education, in 2016, Love was named the Nasir Jones Hiphop Fellow at the Hutchins Center for African and African American Research at Harvard University. In April 2017, Love participated in a one-on-one public lecture with bell hooks focused on liberatory education. In 2018, Georgia’s House of Representatives presented Love with a resolution for her impact on the field of education. She has also provided commentary for various news outlets including NPR, Ed Week, The Guardian, and the Atlanta Journal Constitution. She is the author of the books We Want to Do More Than Survive: Abolitionist Teaching and the Pursuit of Educational Freedom and Hip Hop’s Li’l Sistas Speak: Negotiating Hip Hop Identities and Politics in the New South.
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Bookchin's thesis has been seen as a form of anarchism more radical than that of Noam Chomsky; while both concur that information technology, being controlled by the bourgeoisie, is not necessarily liberatory, Bookchin does not refrain from countering this control by developing new, innovative and radical technologies of the self. Postanarchist scholar Lewis Call compares Bookchin's language to that of Marcel Mauss, George Bataille and Herbert Marcuse, and notes that Bookchin anticipates the importance of cybernetic technology to the development of human potential over a decade before the origin of cyberpunk. The collection has been cited favourably by Marius de Geus as presenting "inspiring sketches" of the future, and as "an insightful analysis" and "a discussion of revolutionary potential in a technological society" by Peggy Kornegger in her essay "Anarchism: The Feminist Connection".
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This work consists of edited versions of six lectures given by Dussel in 1972. Intended to sketch ideas later developed in a second volume entitled Ethics and the Theology of Liberation, the text gives a wide-ranging account, focused on the history of the church and its role in Latin America, with the overarching goal of elaborating a distinctly Latin American Theology, centered around a liberatory politics. Dussel is concerned primarily with history, particularly in constructing a sense of the history of Latin America, and a sense of participation in a historical process towards liberation. His account reaches back to human origins, and includes topics ranging from Aztec and Inca belief systems and worldviews to the origins of Christianity, to the Byzantine Empire, to the role of the church in Spanish conquest.
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Fotopoulos developed the political project of Inclusive Democracy (ID) in 1997 (an exposition can be found in Towards An Inclusive Democracy). The first issue of Society & Nature declared that: > our ambition is to initiate an urgently needed dialogue on the crucial > question of developing a new liberatory social project, at a moment in > History when the Left has abandoned this traditional role.Editorial It specified that the new project should be seen as the outcome of a synthesis of the democratic, libertarian socialist and radical Green traditions.Our Aims @ Society and Nature/Democracy and Nature's website Since then, a dialogue has followed in the pages of the journal, in which supporters of the autonomy project like Cornelius Castoriadis, social ecology supporters including its founder Murray Bookchin, and Green activists and academics like Steven Best have taken part.
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Womanist theology is a religious conceptual framework which reconsiders and revises the traditions, practices, scriptures, and biblical interpretation with a special lens to empower and liberate African-American women in America. Womanist theology associates with and departs from Feminist theology and Black theology specifically because it integrates the perspectives and experiences of African American and other women of color. The former's lack of attention to the everyday realities of women of color and the latter's lack of understanding of the full dimension of liberation from the unique oppressions of black women require bringing them together in Womanist Theology. The goals of womanist theology include interrogating the social construction of black womanhood in relation to the black community and to assume a liberatory perspective so African American women can live emboldened lives within the African American community and within the larger society.
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Related to this, she outlines the historical struggle for the commons and the struggle for communalism. Instead of seeing capitalism as a liberatory defeat of feudalism, Federici interprets the ascent of capitalism as a reactionary move to subvert the rising tide of communalism and to retain the basic social contract. She situates the institutionalization of rape and prostitution, as well as the heretic and witch-hunt trials, burnings, and torture at the center of a methodical subjugation of women and appropriation of their labor. This is tied into colonial expropriation and provides a framework for understanding the work of the International Monetary Fund, World Bank, and other proxy institutions as engaging in a renewed cycle of primitive accumulation, by which everything held in common—from water, to seeds, to our genetic code—becomes privatized in what amounts to a new round of enclosures.
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By describing the music, drugs and liberated mentality as a trifecta coming together to create the festival of carnality, Brewster and Broughton are inciting all three as stimuli for the dancing, sex and other embodied movements that contributed to the corporeal vibrations within the Sanctuary. This supports the argument that the disco music took a role in facilitating this sexual liberation that was experienced in the discotheques. Further, this coupled with the recent legalization of abortions, the introduction of antibiotics and the pill all facilitated a culture shift around sex from one of procreation to pleasure and enjoyment fostering a very sex positive framework around discotheques. Given that at this time all instances of oral and anal gay sex were considered deviant and illegal acts in New York state, this sexual freedom can be considered quite liberatory and resistant to dominant oppressive structures.
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Lawrence Lessig suggests that "no one knows" because Internet protocols require no user to confirm one's own identity. Although a local access point in, for example, a university may require identity confirmation, it holds such information privately, without embedding it in external Internet transactions. A study by Morahan-Martin and Schumacher (2000) on compulsive or troublesome Internet use discusses this phenomenon, suggesting the ability to represent one's self behind the mask of a computer screen may be part of the compulsion to go online. The phrase may be taken "to mean that cyberspace will be liberatory because gender, race, age, looks, or even 'dogness' are potentially absent or alternatively fabricated or exaggerated with unchecked creative license for a multitude of purposes both legal and illegal", an understanding that echoed statements made in 1996 by John Gilmore, a key figure in the history of Usenet.
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Henriques introduces the idea of propagation of vibration, described as the diffusion of a spectrum of frequencies through a variety of media, in his paper Sonic diaspora, vibrations, and rhythm: thinking through the sounding of the Jamaican dancehall session (Henriques, 221). This theory of the propagation of vibrations provides language to understand the diffusion of vibrations beyond the material (accessible) sonic and musical fields or the physical circulation of objects that can be tracked through Gilroy's routes. Henriques described vibrations as having corporeal (kinetic) and ethereal (meaning based) qualities that can be diffused similarly to the accessible fields, and argues that Gilroy's routes language does not encapsulate these frequencies of vibrations (224–226). When considered together, Henriques and Gilroy's writing suggests that these plethora of vibrational frequencies propagate through the Black diaspora as part of Black musical production, with the potential to be used as a mode of liberatory practice.
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In 1971-1972 the group produced a Situationist-inspired magazine called Street Farmer, which combined witty graphics with ideas about what they termed the ‘transmogrification’ of the urban environment. Attacking the complicity of architects in state and capitalist control of cities, Street Farm advocated communities self-organised on anarchist principles, making use of autonomous housing and the kind of liberatory technology favoured by social ecologist Murray Bookchin. In addition to the alternative-press publication Street Farmer, they pursued other agit-prop media projects, touring throughout England and Wales to present multimedia shows at schools of architecture and beyond, and participating in events in the Netherlands and Italy. Street Farm’s ideas were also promoted by appearances on two BBC television programmes. The first was aired as a part of the documentary series ‘Open Door’ produced by the BBC’s Community Programme Unit (broadcast 18 June 1973).
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A year before the election of the left's candidate, François Mitterrand, to the French presidency in 1981, Gorz published Adieux au prolétariat (Galilée, 1980 – Farewell to the Proletariat) where he criticized the cult of the proletarian class in Marxism, arguing that changes in science and technology now made it impossible for the working-class to be the sole, or even primary, revolutionary agent. Although the book was not well received among the French Left, it did receive attention from younger readers. Soon after Sartre's death in that same year Gorz left the editorial board of Les Temps Modernes. In Les Chemins du paradis (Galilée, 1983) Gorz remained critical of the Marxist orthodoxy of the time, using Marx's own analysis in the Grundrisse to argue for the need of the political left to embrace the liberatory potential that the increasing automation of factories and services offered as a central part of the socialist project.
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Peer mentoring in education was promoted during the 1960s by educator and theorist Paulo Freire: :"The fundamental task of the mentor is a liberatory task. It is not to encourage the mentor’s goals and aspirations and dreams to be reproduced in the mentees, the students, but to give rise to the possibility that the students become the owners of their own history. This is how I understand the need that teachers have to transcend their merely instructive task and to assume the ethical posture of a mentor who truly believes in the total autonomy, freedom, and development of those he or she mentors."Paulo Freire, "Mentoring the mentor: a critical dialogue with Paulo Freire," Counterpoints: Studies in the Postmodern Theory of Education, Vol 60, 1997, Peer mentors appear mainly in secondary schools where students moving up from primary schools may need assistance in settling into the new schedule and lifestyle of secondary school life.
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Postgenderism is a social, political and cultural movement which arose from the eroding of the cultural, psychological, and social role of gender, and an argument for why the erosion of binary gender will be liberatory. Postgenderists argue that gender is an arbitrary and unnecessary limitation on human potential, and foresee the elimination of involuntary psychological gendering in the human species as a result of social and cultural designations and through the application of neurotechnology, biotechnology, and assistive reproductive technologies. Advocates of postgenderism argue that the presence of gender roles, social stratification, and gender differences are generally to the detriment of individuals and society. Given the radical potential for advanced assistive reproductive options, postgenderists believe that sex for reproductive purposes will either become obsolete, or that all post-gendered humans will have the ability, if they so choose, to both carry a pregnancy to term and 'father' a child, which, postgenderists believe, would have the effect of eliminating the need for definite genders in such a society.
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He was known for surveying the work of Henri Lefebvre, Jean-Paul Sartre and Michel Foucault. He applied the ideas of these and other French theorists (including Jean Baudrillard, Louis Althusser, Gilles Deleuze and Jacques Derrida) to digital new media of the late 20th and early 21st century (including television, databases, hypertext and the internet). Poster sought to politicize the issue of the use and development of the internet by emphasizing its possibilities for liberatory political change, while acknowledging the existence of a deep digital divide, as well as the interests of transnational corporations and national governments.Review of "Information Please" by Diana Bossio with response by Mark Poster Poster was also co- editor of the "Electronic Mediations" book series at the University of Minnesota Press, which includes almost 40 titles which explore the humanistic and social implications of the internet, virtual reality technologies, video games, literary hypertexts, and new media art forms.
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Black Sexual Politics: African Americans, Gender and the New Racism by Patricia Hill Collins is a work of critical theory that discusses the way that race, class and gender intersect to affect the lives of African American men and women in many different ways, but with similar results. The book explores the way that new forms of racism can work to oppress black people, while filling them with messages of liberation. Black Sexual Politics also examines the way a narrow sexual politics based on American ideas/ideals of masculinity, femininity and the appropriate expression of sexuality work to repress gay and hetero, male and female. Collins' work also proposes a liberatory politics for black Americans, centered on honest dialogue about the way stereotypical imagery and limiting racist and sexist ideology have harmed African Americans in the past, and how African Americans might progress beyond these ideas and their manifestations to become active change agents in their own communities.
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Based on theories stemming from Critical Race Theory, Feminist Theory, Liberation Theory and other philosophical approaches that address how understanding power structures is essential to the dismantling of oppression, Critical Digital Pedagogy follows the ethics of acknowledging no information, knowledge, learning or teaching is ever neutral of political meaning. Reflective dialogue is a key component of a critical consciousness- raising, a liberatory praxis attributed to Paulo Freire, in learning so that the learning process itself is a praxis of liberation. Critical Digital Pedagogy integrates a second-order, meta-level analysis as part of teaching and learning about or through the use of web-based tools, digital platforms and other forms of technology. As a method or resistance against oppression, Critical Digital Pedagogy seeks to engage individuals in collaborative practices, is inclusive of voices across social-political identities, and situates itself outside boundaries of traditional education, which is considered to be based on a banking model of teaching.
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The introduction of the book Feminist Pedagogy: Looking Back to Move Forward by Robbin D. Crabtree explained the qualities and distinctions from critical pedagogy: > Like Freire's liberatory pedagogy, feminist pedagogy is based on assumptions > about power and consciousness-raising, acknowledges the existence of > oppression as well as the possibility of ending it, and foregrounds the > desire for and primary goal of social transformation. However feminist > theorizing offers important complexities such as questioning the notion of a > coherent social subject or essential identity, articulating the multifaceted > and shifting nature of identities and oppressions, viewing the history and > value of feminist consciousness-raising as distinct from Freirean methods, > and focusing as much on the interrogation of the teacher's consciousness and > social location as the student's. Feminist pedagogy concerns itself with the examination of societal oppressions, working to dismantle the replication of them within the institutional settings. Feminist educators work to replace old paradigms of education with a new one which focuses on the individual's experience alongside acknowledgment of one's environment.
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Similar effects were felt in the Southwest with the mass migration of Mexican Americans following World War II. In Brazil in the 1960s, Paulo Freire, who would become a core figure in popular education, adopted a theoretical approach to intergroup dialogue that emphasized the importance of people's own experiences, and the need to build dialogue capacity to enable people to "analyze their situation and take action to transform themselves and their conditions". Freire's writings about "dialogue as a liberatory educational practice", such as his book Pedagogy of the Oppressed, influenced many educators throughout the Western Hemisphere to emphasize critical consciousness of social inequalities through "antibias, antiracist, multicultural, or social justice education". All of these ideas and practices, combined with those of thinkers such as John Paul Lederach and Harold H. Saunders about conflict transformation and peacebuilding, have formed the foundation for intergroup dialogue. The growing popularity of intergroup dialogue programs on college campuses coincided with other theoretical developments in higher education, including, for instance, the integration of critical race theory into law and other fields.
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Accumulation With Johannes Grenzfurthner (as Doktor Ullmaier) and Alexander E. Fennon (as bank clerk) This section demonstrates accumulation of capital in an ironic way by squandering 50 euros in a money exchange office. Resistance/Activism With Johannes Grenzfurthner (as Frau Schlammpeitzinger) and Robert Stachel (as Waiter Walter Peckinpah) A story about the ongoing shift in Western societies from a disciplinary society to a society of control and how this affects subversion in art, politics and activism. The Media With Amber Benson (as Pfefferkarree McCormick) and Michael J. Epstein (as DeForest Schbeibi) An analysis of the function of media in liberal societies (including freedom of speech, fake news and other concepts) Privacy/Data With Achmed Abdel-Salam (as Modern Subject) and Jim Libby (as Information Gaze) This section delves into the co-evolution of privacy as a social value and the bourgeois economy, and critiques the current emphasis on privacy as failing to address underlying dominations in society. It introduces the idea, explored later in the film ("The Left"), of how computation and information could be liberatory under different property relations.
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