Pedagogies of Unlearning: Towards a feminist and decolonial prefigurative politics of life’s work

‘Prefigurative politics’ has become a popular term for social movements’ ethos of unity between means and ends, but its conceptual genealogy has escaped attention. This article disentangles two components: (a) an ethical revolutionary practice, chiefly indebted to the anarchist tradition, which fights domination while directly constructing alternatives and (b) prefiguration as a recursive temporal framing, unknowingly drawn from Christianity, in which a future radiates backwards on its past. Tracing prefiguration from the Church Fathers to politicised resurfacings in the Diggers and the New Left, I associate it with Koselleck’s ‘process of reassurance’ in a pre-ordained historical path. Contrasted to recursive prefiguration are the generative temporal framings couching defences of means-ends unity in the anarchist tradition. These emphasised the path dependency of revolutionary social transformation and the ethical underpinnings of anti-authoritarian politics. Misplaced recursive terminology, I argue, today conveniently distracts from the generative framing of means-ends unity, as the promise of revolution is replaced by that of environmental and industrial collapse. Instead of prefiguration, I suggest conceiving of means-ends unity in terms of Bloch’s ‘concrete utopia’, and associating it with ‘anxious’ and ‘catastrophic’ forms of hope.

It is difficult to imagine what life might be like without capitalism, patriarchy, and modernism, yet these systems did not always exist: they were built. As professional designers who want to work towards something different, what can we do? Some have turned to prefigurative politics for a path forward. Prefiguration is a political strategy of working towards social transformation by “building the new world in the shell of the old”. For example: solidarity economies prefigure an economy based in cooperation rather than competition through shared ownership of production; and transformative justice initiatives prefigure a world without police by finding new ways for people to keep each other safe. These efforts question the fundamental values and beliefs underlying the oppressive systems we rely on today by building something different. This paper grapples with questions like: How have professional designers worked with prefigurative projects in the past? What roles do designers think we could play in prefigurative projects? When designerly frameworks and methods, timelines, partnerships and outcomes carry the baggage of an industrial field born out of capitalism and modernism, is it possible for a design practice to contribute towards building social systems based in fundamentally different values?

Psychological contributions to social movement scholarship have disproportionately concentrated on a "politics of demand", rather than on a "politics of the act", or prefigurative politics. Prefigurative actors, rather than making demands of power-holders, take direct action aimed at creating change in the ‘here and now’ by constructing alternative modes of being and interacting that reflect a given movement’s desired social transformations. Given that the prefigurative process takes place within and between individuals—with aims of changing the macrostructure by altering micro-relations—psychological perspectives are imperative to their understanding. Despite relevant theories and concepts, a psychology of prefiguration has yet to emerge. This theoretical discussion explores several reasons why prefigurative practices have been largely overlooked and at times misunderstood within mainstream social movement scholarship, traces the distinctive dimensions of prefiguration deserving of further (especially psychological) inquiry, and calls for methodological techniques both responsive to the context-driven nature of prefigurative praxis and consistent with the ‘bottom-up’ approach embodied within these unique spaces of resistance. After highlighting important points of disjuncture and possibility within the study of prefiguration, this discussion offers critical questions and methods aimed to envision and invigorate a critical psychology of prefigurative politics.

The global wave of social movement struggles between 2011 and 2014 witnessed a revival of encampments as a form of protest. Protest camps were primarily considered as sites of everyday, prefigurative politics, in which an alternative future could be constructed in the here and now. Feminist and queer approaches to encampments, however, have cast light on the prevalence of structural power within them. Through an analysis of the 15-M anti-austerity movement in several Spanish cities in 2011 and of a feminist camp established for International Women’s Day 2020 in Valencia, this chapter will explore both the possibilities and boundaries of protest camps as a form of resistance. It will discuss how safety may be built through recognition strategies that give account of other subjectivities with intersectional vulnerabilities, and how horizontality is always stratified by power. Finally, the chapter updates the concept of woman-only spaces, thanks to the inclusion of Spanish transfeminist experiences in the feminist encampment. From this perspective, if non-mixed camps constantly revise their dynamics of inclusion and exclusion, they can function as a starting point for the recognition of marginal subjectivities and thus for a more genuinely inclusive and transformative politics.

The word “spirituality” has become increasingly common. What does it mean? It is not limited to spiritual practices, such as meditation, but suggests the pursuit of a life shaped by a sense of meaning, values, and perhaps transcendence. Although the word is used in different religions, and by people with no religious beliefs, its origins were Christian and referred to living life under the influence of God’s spirit. Nowadays, in a consciously plural world, Christian spirituality has a specific content whose origins are the Jewish and Christian scriptures. In particular, Christian spirituality is associated with following the teachings of Jesus Christ or imitating his values. The main New Testament word for this is “discipleship,” which has two main elements. First, there is a call to personal transformation (conversion). Second, Christians are to continue the mission of Jesus to transform the world and to build the kingdom of a God of love. In that fundamental sense, Christian spirituality is inherently concerned with social transformation. In the Gospel of Matthew, this includes sharing in Jesus’ work of forgiveness and healing. In the Gospel of Mark it involves selfless service of others. The history of Christian spirituality is a varied story of ways of approaching discipleship. Needless to say, part of what makes Christian spirituality distinctive is its underlying beliefs—in other words, how it understands the reality of God, the value of the material world, human nature, and identity and how these interconnect. The great variety of spiritual traditions and writings within Christianity originated at different times and places. However, they are continually being adapted in the light of new historical and cultural contexts. Scholars have sometimes found it helpful to identify different types of Christian spirituality. Their choices vary, and the types are interpretative tools rather than straightforward descriptions. “Types” help us to identify distinctive styles of spiritual wisdom. The ascetical type, sometimes associated with monasticism, highlights discipline and detachment from material pleasures as the pathway to spiritual growth. The mystical type focuses on the desire for an immediacy of presence to, and intuitive knowledge of, God, frequently via contemplative practice. The active type promotes everyday life and service to other people as the context for spiritual growth. The aesthetic type covers a range of ways in which the spiritual journey is expressed in and shaped by the arts, music, and literature. Finally the prophetic type of spirituality embraces an explicit commitment to social justice and the transformation of society. Christian spirituality has become a major area of study. It is an interdisciplinary field shaped by scripture, theology, and Christian history, but which may also draw upon psychology, the social sciences, literature, and the sciences. The study of Christian spirituality is also “self-implicating,” in the sense that it is not treated in a purely theoretical way but includes a quest for practical wisdom. Finally, the traditions of Christian spirituality increasingly engage with important issues of social and cultural transformation, for example interreligious dialogue, peace and reconciliation, ecological questions, the future of cities, the world of business, and the meaning of healthcare.

Social transformations can lead to complex changes with significant impacts on the effectiveness of work teams. Human resources departments are responsible for monitoring, understanding, supporting, and reassessing employees during organizational restructuring brought about by new cultural, social, and technological contexts. Based on semi-structured interviews with R&D employees, this qualitative case study examines emotional experiences during simultaneous social (M&A) and technological (AI integration) transformations. Key findings revealed initial fear, uncertainty, and later optimism, alongside challenges in emotional recognition. The article highlights the critical role of external HR consultants in fostering emotional resilience and adaptation within contexts of organizational change.

Occupational reconstructions: resources for social transformation in challenging times

Introduction. The rapid dynamics of the present world results in its complication and construction. Reality turns out to be woven from many quote fragments, representing a collage that a person creates and comprehends through the prism of various texts. Constantly transformable forms come to the fore and, as a result, there exists a plurality of meanings. Models of the world are continuously generated, replacing the actual reality with a multi- tude of spectacular simulacra. The search for ways to comprehend reality through the identification of markers of its transformations is noted, and under- standing becomes the basis of ontology and one of the dominants of consciousness in the last quarter of the 20th and first quarter of the 21st centuries. Signs and symbols of subculture, determined by the context of culture and presented by various means, become one of the markers of the social reality transformations. The purpose of the study is to show the markers of the transformation of the total communication society. Methods. Methodological framework is in G. Gadamer’s hermeneutic approach and the provi- sions of M. Halliday’s social semiotics to coding/de- coding the meanings of operators-markers of social transformations. In addition, other methods were used in the work - methods of analogy, analysis and synthesis. Fragments of the study devoted to the study of chanson as a creolized text required the use of a systematic method. Scientific novelty of the research. The authors re- vealed the specificity of the chanson as a creolized text and present understanding of the subculture as a marker of the social reality transformations, which is manifested by sign-symbolic forms of con- tinuously generated creolized texts, thanks to the technique and technologies of communication. Results. Markers of social reality transformations represent them in the format of creolized texts. What is broadcast in them is filled with a person and, consequently, his responsibility for their con- tent is growing. Semiotic methodology based on the synthesis of the intellectual capital of hermeneutics and linguistics makes it possible for us to consider them as a product of human sign-symbolic activity and decode the content. Conclusions. The specificity of human existence is determined by the existence of a person in the lin- guistic aspect of the world around him - the world is given by language, which involves the search for meaning and understanding of the world. Thinking and language are ontologically connected: mean- ing is expressed by linguistic means. Although the nature of the markers of social reality transforma- tions is different, nevertheless, it is presented and framed as a text, the understanding of which is one of the ways to comprehend social reality.

This study investigates the role of informal knowledge networks in climate adaptation and ecosystem restoration in coastal Tanzania. Focusing on coral reef and mangrove restoration efforts in Somanga village, the research applies the Shaxson et al. knowledge co-creation framework to analyse how local actors serve as intermediaries, translators, brokers, and innovators. Data collected through photovoice and interviews reveal that knowledge is not merely transferred but is re-contextualised through embodied practice, metaphor and social learning. These processes facilitate the synthesis of scientific and indigenous knowledge, generating hybrid practices tailored to local ecological and cultural contexts. Informal networks, sustained through trust, shared memory and collective action, emerge as key infrastructures for technical innovation and social transformation. Findings highlight increased inclusion of women and youth, shifts in local leadership dynamics, and the development of community-driven pedagogies. Rather than acting as recipients of externally defined solutions, communities mobilise knowledge through participatory processes that embed adaptation within local realities. This research contributes to broader debates on epistemic justice, place-based resilience, and polycentric governance, emphasising the centrality of informal knowledge systems for navigating socio-ecological change.

To review and evaluate the transformation of Russia at the historical juncture of the 30th anniversary of the Soviet collapse is an essential task. Compared with political and economic transformation, social transformation is more complex, slower, and more uncertain. This paper seeks to examine Russia’s social transformation from a totalitarian to a civil society from the perspective of the state-society relationship. Viewed from Western theories of civil society, the social transformation of Russia has not been a success: citizens have a low level of self-organization, civil rights are not genuinely guaranteed, and state power constantly intervenes in civil society. However, this transformation has achieved the goal of social solidarity. We need to reflect upon the concept of social transformation and gain an understanding of the structure of and changes in Russian society by taking into account its cultural logic and historical context.

The paper tries to analyse factors associated with successful social entrepreneurship, particularly with social entrepreneurship that leads to significant changes in the economic, social, cultural and technology contexts for poor and marginalised groups that lead to social transformation. The impact of social transformation on these factors is calculated by comparing the pre-stage and post-stage situations. The paper concludes with a discussion of the implications for the practice of social entrepreneurship and social transformation, for further research, and for the continued development of support technologies and institutions that will encourage future social entrepreneurship. Here, the scale of social development was used to measure the effectiveness and significant of the scale. The Confirmatory Factor Analysis through AMOS is performed to fit the model and its significance.

This article explores the relationship between social transformation and identity formation in contemporary South Africa with specific reference to the experience of a Batswana musical ensemble. The notions of social transformation and identity are explored from the social perspectives of the Ikageng-Bill Cosby Cultural Group as they developed in their musical arts practices; this could present a microcosmic example of the macrocosmic transformation processes in the South Africa. 1 This research was made possible by the Post-Doctoral Research Fellowship at the School of Music, North- West University in Potchefstroom, South Africa for a period of three years (2007-2009), funded by the National Research Foundation (NRF) of South Africa and the North-West University. The fellowship prioritises research on, and documentation and recording of, Batswana music. The position enabled me carry out intensive field research (recordings, interviews, personal participation, observations and interactions) with the group in their cultural context. This is supported by my personal experiences and observations of the musical traditions of South Africa as a doctoral student at Pretoria University and my casual impressions of the cultures during several academic and performance visits to the country since 1999. This experience has been complemented by consulting relevant secondary sources.

Suicidal behaviours in young people are among the most challenging issues faced by educators, policy makers, and practitioners. A small number of youth suicide prevention programs have been identified as promising. At the same time, many contemporary approaches to youth suicide prevention take insufficient account of the social or cultural context and privilege the expertise of adults and researchers. In large part, this is a consequence of how scientific knowledge is constructed. By engaging young people as knowledgeable collaborators and by paying attention to broader socio-political and cultural contexts in understanding sources of suffering, a more flexible and enriched approach to youth suicide prevention research and practice is envisioned.

With the rise of Asian middle class and ease of long-haul travel, the act of travel has become more embodied, hybrid, performative, and culturally inclusive (Larsen, 2014; Perkins & Thorns, 2001). Travellers can visit exotic and remote destinations which differ markedly from their home environments. This is particularly evident in the Chinese market, where a rising interest in independent overseas travel has been observed. This steady increase in Chinese independent outbound tourists has led researchers and practitioners to question how these emerging markets interact with, and make sense of, landscapes and experiences that differ significantly from those found in China.Individuals perceive, understand, and react to a landscape in different ways depending on their social and cultural backgrounds. Chinese outbound visitors hold unique worldviews and ideologies and may therefore find it challenging to perceive and connect with foreign landscapes. Studies have identified several philosophical, cultural, and literary factors that influence how Chinese domestic tourists perceive landscapes in China. Yet, research into the way Chinese tourists interact with environments in non-Chinese settings is rare. Much of the existing landscape research and tourism interpretation literature are guided by hegemonic Eurocentric principles developed for Western tourists. This body of knowledge may not be suitable to explain the nuances of the Chinese market or other non-Western cultural phenomenon. This thesis addresses these issues by exploring how Chinese visitors construct meaning in a foreign and exotic tourist landscape – Uluṟu-Kata Tjuṯa National Park in Australia.A qualitative ethnographic approach guided by the constructivism paradigm was employed. Multiple techniques were adopted, including visitor employed photography, accompanied walk, interviews and reflexive diaries. A purposive sample consisting of 53 first-time Chinese travellers in small groups of two to four people was recruited at Uluṟu-Kata Tjuṯa National Park, Australia. The research process involved a recorded researcher accompanied leisure walk and an immediate semi-structured interview. Visitor photographs taken during the walk were collected in the interview, and researcher notes were taken to complement field observations. A research protocol was used in conducting fieldwork to ensure consistency.A thematic content analysis (TA), five lines of inquiry image analysis and conversational analysis (CA) were used in tandem to analyse both visual and textual data. Both manual coding and QSR-Nvivo 12 were used to manage the analysis. The analysis revealed five broad dimensions that characterise Chinese visitors’ landscape perception, namely, sensory interaction, spatial and temporal perception, affective engagement, symbolic imagination, and (inter)subjective and social construction. Grounded in social and cultural contexts, the findings indicate that Chinese perceive the world in a humanistic way through the lens of relationship and morality, with the goal of establishing personal relevance, via analogies, imaginations, unlearning and introspections. Fundamentally, Chinese visitors’ landscape perception is guided by a paradoxical “both-and” principle that accepts opposing views co-exist and strive for individual and collective balance.Analysis also illustrates that popular culture, hedonic consumerism, new interpretations of philosophical knowledge, meaningful storytelling, (digital) social capital, and the state-orchestrated historical memories influence Chinese tourists’ landscape meaning-making. Traditional philosophy and cultural influences are still present but are less obvious. The findings further reveal that the social and cultural contexts in China facilitate personal growth, and self- and social transformations. Based on these understandings, recommendations for tailoring on-site interpretation for Chinese tourists are provided.This thesis responds to the Euro-centric criticism in landscape research and proposes a multi-faceted visitor landscape perception framework. This framework synthesises and advances our fragmented knowledge of how outbound Chinese visitors perceive ‘foreign’ tourism landscapes. As one of the pioneering attempts to uncover landscape perception through the lived tourism encounters, this research unveils the unique and complex ways Chinese visitors ‘make sense of’ landscapes, and questions whether Eurocentric approaches to interpreting landscapes are likely to resonate with non-Western audiences. Practical recommendations on the design of meaningful site interpretation for Chinese tourists are provided. The limitations of this thesis and agenda for future research opportunities are discussed.

The purpose of this study was to investigate how Culturally Responsive Pedagogy (CRP) can enhance curriculum relevance in higher education, particularly within culturally and linguistically diverse contexts. CRP is recognised for its emphasis on valuing learners’ cultural identities and lived experiences, and this study examined its potential to foster inclusivity and engagement. A qualitative case study design was employed. Data were collected through semi-structured focus group interviews with five purposively selected lecturers teaching across various enrolment levels and programmes at a rural university in the Eastern Cape Province of South Africa. The open-ended format of the interviews enabled the capture of pedagogical adaptations and reflections on the integration of learners’ cultural and linguistic backgrounds into classroom practice. Findings revealed two dominant themes: (i) lecturers’ ability to reflect and incorporate learners’ cultural realities into their teaching, and (ii) the fostering of supportive, inclusive learning communities that promote belonging and participation. These results affirm the transformative potential of CRP in bridging the gap between curriculum content and students’ cultural contexts. The discussion highlights the importance of professional development and institutional support for embedding CRP, while recommendations include curriculum reforms that prioritise cultural inclusivity and further research into scaling CRP across disciplines and institutions. The study contributes to scholarship by advancing CRP as a viable pedagogical framework for curriculum transformation in South Africa. It underscores the need for culturally inclusive teaching practices to enhance curriculum relevance, support equity, and strengthen higher education’s role in social transformation.