"White art institutions, whether they carry the name of a colonizer or not, are 'excited' to engage with feminist, queer, Black, intersectional, and decolonial perspectives as long as these critical interventions are framed as discourses and stripped of their radical potential and praxes," the activists wrote.
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As part of Bergen Assembly, an alternative to many cities' biennial or triennial format, a two-woman outfit called PRAXES is mounting seven exhibitions and events showcasing Benglis's work throughout the year (other Bergen Assembly programming includes investigations into music and instrumentation by Tarek Atoui and public seminars on infrastructure by a collective called freethought).
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In December 2013, six students of the university drowned to death at Meco Beach in an alleged hazing (praxes in Portuguese) incident.
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In 2018 Young began work in postgraduate studies in the Praxes, Politics and Pedagogies of Black Performance at Goldsmiths, University of London.
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Storms noted that in Anglo-Saxon magical praxes, specific ritual procedures would have had to have been performed in the belief that doing so would enable the magical operation to work.Storms 1948. p. 49.
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Throughout 2016, the Bergen Assembly in Bergen, Norway presented a cycle of events, publications, and exhibitions on the artistic practice of Lynda Benglis. Curated by Rhea Dall and Kristine Siegel, PRAXES Center for Contemporary Art., Retrieved June 18, 2018.
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Bringing together individuals around the aesthetic and political principles of taking action, invisibility and community,Fiala, Julie Marie. "Ethics of Listening: Examining Methods and Praxes Toward a Community-Centred Art". Queens University Press, 2015, p. 1. since 2016, Le Tas Invisible has been participating in Equinox to Equinox.
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Noah Biggs was an English medical reformerChristopher Hill, Milton and the English Revolution, p. 229. and alchemical writer of the middle of the seventeenth century. In his Chymiatrophilos, mataeotechnia medicinae praxes: The Vanity of the Craft of Physick,Extract at , . from 1651, he attacked pretentious and quack medical theories of his time.
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Previously, her work has primarily focused on investigating everyday life praxes of mobilities. Furthermore, she is the Author of the book 'Mobility in Daily life - between Freedom and Unfreedom' in which she focuses on the importance of comprehending the interrelations between praxis, technologies and societies. Currently, her focus is on understanding the interrelation between spatial and digital mobilities and its impacts on everyday life communities, societies and cities. For many years she has been co-organizing the International Cosmobilities Network linking mobilities researcher's in Europe and beyond.
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Open-source religions employ open-source methods for the sharing, construction, and adaptation of religious belief systems, content, and practice. In comparison to religions utilizing proprietary, authoritarian, hierarchical, and change-resistant structures, open-source religions emphasize sharing in a cultural Commons, participation, self-determination, decentralization, and evolution. They apply principles used in organizing communities developing open-source software for organizing group efforts innovating with human culture. New open-source religions may develop their rituals, praxes, or systems of beliefs through a continuous process of refinement and dialogue among participating practitioners.
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In 2005 Chris Evans participated in the 6th British Art Show and the following year in Eastinternational. Since then he has exhibited in several international art Biennials: Athens Biennial in 2007, Taipei Biennial in 2010 and Liverpool Biennial in 2014. He has had numerous solo exhibitions, including: Praxes Centre for Contemporary Art, Berlin (2015); Markus Lüttgen, Cologne (2015); Project Arts Centre, Dublin, Ireland (2014); The Gardens, Vilnius (2014); Piper Keys, London (2014); Juliette Jongma (2012); Lüttgenmeijer, Berlin (2011); Marres, Maastricht (2010); British School in Rome (2008); Artpace, San Antonio (2007); STORE, London (2007); Stedelijk Museum Bureau Amsterdam (2006); and Studio Voltaire, London, (2006).
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Covering the costs for her international research, she obtained award fellowships from the Mellon Foundation, the American Council of Learned Societies, and the National Endowment for the Humanities. Becoming a fellow of the Center for Chinese Studies at the University of California, Berkeley, and involved in their Chinese Popular Culture project, her studies of ritual praxes in Chinese religions led to her book Ritual Theory, Ritual Practice, published in 1992. In 1985 she began work at Santa Clara University. Focused on teaching undergraduates, courses she ran included "Ways of Studying Religion," "Asian Religions," "Magic, Science and Religion," "Time and the Millennium" and "Religion and Violence," each of which she based around a core intellectual question.
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Britain throughout the Late Medieval and Early Modern periods was an almost entirely Christian society (with the only exception being a small Jewish population), although during this period there was a gradual shift from adherence to Roman Catholicism to forms of Anglicanism and Protestantism following the English Reformation in the sixteenth century. It was because of this that the cunning folk operating in this era typically worked within a Christian framework and world view. This Christian influence was evident in much of their magical praxes. For instance, the historian Owen Davies believed that the written charms supplied by cunning folk displayed the "intrinsic Christian content of [their] magic" and the influence of mystical and magical words taken from the Bible.
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Originally part of the art of a ' (Cyrillic: Волхвы; ), who disappeared during the prosecution of the Eastern Orthodox Church, the ' tradition survived until the 20th century in popular folk culture, often under the guise of a noncanonical Christian prayer. In the Russian Empire zagovory praxes were for centuries prosecuted by its church and by its secular, caesaropapist authorities (at least from mid-17th till mid-19th century). Russian archives yielded more than 600 cases of church and civil prosecution of witchcraft, blasphemy and rational heresies in the 18th century. Even in 1832, after Digest of Laws of the Russian Empire had been first codified under the leadership of Mikhail Speransky, witchcraft and sorcery still remained a subject of the secular Penal law.
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Scholars have characterized medical ethnomusicology as "a new field of integrative research and applied practice that explores holistically the roles of music and sound phenomena and related praxes in any cultural and clinical context of health and healing". Medical ethnomusicology often focuses specifically on music and its effect on the biological, psychological, social, emotional, and spiritual realms of health. In this regard, medical ethnomusicologists have found applications of music to combat a broad range of health issues; music has found usage in the treatment of autism, dementia, AIDS and HIV, while also finding use in social and spiritual contexts through the restoration of community and the role of music in prayer and meditation. Recent studies have also shown how music can help to alter mood and serve as cognitive therapy.
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Questions of race, some argue, are suspiciously elided within the "turn" to posthumanism. Noting that the terms "post" and "human" are already loaded with racial meaning, critical theorist Zakiyyah Iman Jackson argues that the impulse to move "beyond" the human within posthumanism too often ignores "praxes of humanity and critiques produced by black people", including Frantz Fanon and Aime Cesaire to Hortense Spillers and Fred Moten. Interrogating the conceptual grounds in which such a mode of “beyond” is rendered legible and viable, Jackson argues that it is important to observe that "blackness conditions and constitutes the very nonhuman disruption and/or disruption" which posthumanists invite. In other words, given that race in general and blackness in particular constitutes the very terms through which human/nonhuman distinctions are made, for example in enduring legacies of scientific racism, a gesture toward a “beyond” actually “returns us to a Eurocentric transcendentalism long challenged”.
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