Revolutionary Routines: The Habits of Social Transformation by Carolyn Pedwell

Purpose – The purpose of this paper is to discuss the current context, scope and problems in the provision of work-integrated learning (WIL) in legal education and how the adoption transformative pedagogies in WIL which is offered in legal education can foster personal and social transformation in addition to enhancing lawyering skills. The paper draws on learning from Australia, England and the USA. Design/methodology/approach – The backdrop of this conceptual paper is WIL and transformative education. The text begins with a critique of existing WIL frameworks and practices in legal education in Australia, England and the USA. This exposes a focus on skills enhancement at the expense of social and personal transformation. Drawing on transformative learning, the paper proposes practices which can be used in WIL offered in legal education to enhance personal and social transformation. Findings – There is very little literature on how legal education and WIL in legal education can enhance personal and social transformation. Tensions continue to exist between the predominant aim of instilling the legal skills necessary to ensure that graduates are prepared for legal practice through WIL programmes and between the need to simultaneously enhance critical consciousness and social transformation necessary for active participation in social and professional life. Research limitations/implications – More research is required on the best manner in which the ideals and practices of emancipatory education can be installed within WIL programmes so as to successfully reduce the tensions between the instilling of legal skills required to practice law and the need to train students to be holistic, critical and constructive thinkers. Practical implications – The suggestions made in this paper provide a framework to adopt critical pedagogies in the provision of WIL in legal education. The theoeretical and practice-based suggestions presented in this paper are also relevant to other professional disciplines where personal transformation is desired. Originality/value – The literature on legal education predominantly focuses on enhancing lawyering skills and competencies and there is an absence of the utilisation of transformative pedagogies in legal education generally and WIL offered in legal education. Drawing predominantly on the literature and practices relating to legal education in Australia and incorporating comparative insights from England and the USA, the paper contributes to the broader literature on transformative learning. Most significantly, the paper contributes specifically to the use of transformative pedagogies in WIL offered in legal education through the suggestion of practices relating to critical reflection and dialogue which are not commonly used in legal education.

JEL Classification Codes: F60, F63, 035, 044 1. Introduction The notion of transformation (from Latin) means conversion, modification. One should take account that transformation can introduce both rather positive and negative, crisis features of destructive type social changes. It has been known that changes are integral attribute of any normally developing society. At the same time social transformation represents a wide spectrum of social phenomena, starting from insignificant changes (in the organization, management, force balance inside production sphere, reforms in some social systems), finishing full-scale fundamental changes in the social sphere itself. Fundamental transformations in the social systems result from the processes of modern globalization, which are basis for colossal changes actually in all systems of the social relations in the nearest and distant future of the mankind. In modern scientific literature there are three main approaches in the discourse of Global Studies: revolutionary, developed by K. Ohmae, R. Keohane, J. Nye and others. These authors welcome the processes of economy's denationalization, development of trade and production nets among countries as well as transnational financial links. These authors insist on very positive consequences of globalization. But there are others (E. Giddens, J. Rosenau), who develop so called evolutionary approach in which different countries will adapt to global processes gradually, difficultly, but in the whole positive for the world social integrity. It is necessary to mention the skeptics who see mainly negative consequences. Ch. Kegley, E. Vittkopf are among those. (Hopefully they are minority). But all the authors agree that the inevitable globalization will expose the society to the complex transformations and simultaneously will create the conditions for new social systems. Obviously when speaking about transformations of the systemic type as a rule an extremely complex set of factors transforming the whole spectrum of social conditions is usually meant. This article is concentrated on only some features of social and economic transformations, which, in our opinion, are fundamental. 2. Theoretical, Informational and Empirical, and Methodological Grounds of the Research First of all it should be mentioned that modern planetary society is not just a conglomerate of different social organisms. Modern society most probably is the result of historical formation of very complex in their interaction and intersection of social systems. On this background transformation may differ greatly depending on the type of society where they occur. The Western social systems, which underwent modernist changes, are the result of long-lasting co-evolution, i.e. the process of interaction and mutual influence of different social changes on each other which resulted in comparatively moderate pace of social development (Thalassinos et al., 2015). This temporary regime allowed introducing the processes of social transformations gradually for four-five centuries (the period of capitalistic system formation). In the course of these transformations economic and political innovations were growing into life, that made this process necessary for every next generation and fixed it on the mental level as well. In other words according to V. Kollontay, the model of evolutionary social transformations was realized in the Western countries. In the course of its development it was becoming more open, perceptive to efforts to regulate it and manage as well as more predictable for prospective transformations. Currently the relations of the EU countries obey to the new processes of co-evolution. It is clear that this process is far from being completed as it has deep contradictions connected with the necessity of integration as one of the manifestations of globalization, on the one hand, and rather complex process of adaptation of the countries to each other, on the other. …

The nature of origin, essence, content and features of social and digital transformation are analyzed. The definition of the terms “social transformation” and “digital transformation” is substantiated in the interests of legal science. The sources and content of legal problems that may arise in the formation of legal support for social and digital transformation in modern society are clarified. Examples of such legal problems are given.

In the two decades following its 1980 independence, Zimbabwe's gendered social and political transformation seemed, on the face of it, to be characterised by a swinging pendulum of state-led progress on women's issues followed by a period of back-sliding on earlier commitments. However, upon closer examination, the state's commitment to women's issues was always ambivalent, at best. If the story of gendered social and political transformation begins during the decade-long liberation war that preceded independence, the contradictory gender ideologies of ZANU(PF), the liberation movement that became the dominant party after independence, and the contradictory expectations of women who supported the liberation struggle in different capacities are clear. These contradictions, combined with the state's shallow commitment to improving the lives of Zimbabwean women, help to explain the state's lacklustre gender transformation, particularly in the areas of legal reform and developing state institutions to address women's development needs. As the state's increasing authoritarianism effectively eliminated spaces for advocacy that it created after independence, a growing number of women's NGOs developed issue-oriented approaches that criticised the government while at the same time developing relationships with particular segments of the government, and the increasingly organised opposition, in order to address women's issues. Thus, the gendered social and political transformation in Zimbabwe has been both non-linear and reconfigured to fit the spaces of the transformed state

The British Cooperative movement offers a curious case of utopianism in which Robert Owen’s program for total social and economic transformation (the creation of a “New Moral World”) finds its most durable, practical expression in a small shop founded by the “Rochdale Pioneers.” The success of the Rochdale model created a national, then international, movement (which is still with us today) that improved the lives of many working-class people, in multiple ways, in the period between 1860 and 1950. However, despite its undeniable success, the British Cooperative movement increasingly adapted to, rather than transformed, the social and economic order within which it operated: a case of utopia stalled or deferred.George Jacob Holyoake, the subject of Stephen Yeo’s study, was an important figure both within and beyond the Cooperative movement. He began his agitational career as an Owenite social missionary, served on the Executive Committee of the Chartist movement, and was a stalwart campaigner for secularism and free thought. As Yeo notes, Holyoake edited eighteen journals across his career (including a fifteen-year stint as editor of The Reasoner) and served on the executive committees of twenty-two progressive movements (30). Holyoake was an important advocate, activist, and thinker within the Cooperative movement. However, due to his suspicion of systematic modes of thought, he was not a theoretician. The term Yeo settles on to describe his career, “Victorian agitator,” seems appropriate for a man who titled his autobiography Sixty Years of an Agitator’s Life (1892).It is a tribute to Holyoake’s significance within the Cooperative movement that the first permanent headquarters of the Co-operative Union (built in 1911) bears his name. That building, Holyoake House, still stands on Hanover Street, Manchester. This volume is also concerned with Holyoake’s contemporary presence, particularly the question of whether those latent utopian energies (represented by both Holyoake and the wider Cooperative movement) might be revived in the present moment; in Stephen Yeo’s own words: “Could this idiosyncratic agitator, journalist and moralist be a resource for a journey of hope among today’s co-operators or—to use a word not used by Holyoake—for ‘co-operativism’?” (8). The allusion to the work of Raymond Williams signals Yeo’s basic political orientation, part of the British “New Left,” but in Yeo’s case rather skeptical of the Marxist tradition. Victorian Agitator is the first volume in a three-volume series entitled A History of Association, Co-operation and Education for Un-statist Socialism in 19th and 20th Century Britain. Admittedly, this is an unwieldy title, but it gives a flavor of the historical, political, and intellectual ground that the project seeks to cover.It is important to note from the outset that this is not a conventional “academic” study of Holyoake. This does not mean that this work is not well researched, thoughtful, and thought-provoking, for it is all of these things. Nor is it a biography of Holyoake or a study of his intellectual and political development, although it discusses all these things. Rather, it is driven by a single speculative yet practically focused question—What in Holyoake’s thought remains vital? Accordingly, Yeo’s treatment of Holyoake is strategic rather than totalizing. This is not a hagiography, not an attempt to install Holyoake as offering an answer to all of our problems. Yeo expresses a great deal of admiration, affection, and respect for his subject—and why shouldn’t he, given the nature of Holyoake’s commitments and achievements? However, Yeo never loses sight of the “presentist” aims of his study. As stated earlier, this is not a conventional academic study, and it is all the better for it. Indeed, it is the kind of book I wish more academics would write more often.Victorian Agitator is organized into two parts: the first part, “Life and Leading Ideas,” offers a brief overview of Holyoake’s career and intellectual development, effectively summarized by Yeo as “Owenism, but without the cult of Owen, from the mid-1830s onwards; an ambitious, inclusive secularism from the early 1850s; and the positive neutrality of the co-operative movement at its multi-faith best from the 1860s onwards” (170). Part 2, “A Useable Past?” is subdivided into three sections; the first argues for a view of cooperation as an “associational-socialist alternative to the Marxist revolutionary tradition of c.1848 to c.1959.” The second section explores cooperation as an “autonomous, ethical or moral ‘tradition’” (73), while the third considers the extent to which cooperation might be thought of as a religion as well as the utility of thinking about cooperation in this way.At first sight, the focus on religion seems odd given Holyoake’s long career as a campaigner for secularism. However, as Yeo points out, Holyoake himself regarded the religious/secular binary as simplistic (158) and was as critical of “dogmatic atheism” as he was of religious intolerance (64). More importantly, Yeo notes the continuing power of religious ideas in the twenty-first century, not only in the rise of various forms of fundamentalism (160–61) but also in the ways in which notions such as “the market,” “the economy,” and “competitiveness” have clearly become fetishes or objects of nonrational forms of “worship” (77). In response to this Yeo’s present-focused suggestion is “that it might appeal to young people … to articulate a ‘religion of co-operation’” with Holyoake as one of its prophets (77).Yeo recognizes that his suggestion involves redefining the notion of “religion” in such a way as to make it useful for cooperation. However, this seems to me to be both strategically and philosophically confused. What Yeo wants is not just an overarching philosophy (body of ideas) capable of giving an immanent (as opposed to transcendent) meaning to human existence. More ambitiously, he recognizes the need for a philosophy that can generate a set of ethical/moral principles (or values) by which human society might be regulated and which are capable of being practised every day. In effect, Yeo desires an integrated “social-politics” that through its daily practices is capable of continually closing the gap between the current social order and the transformed social order desired by the activist: in short, an everyday practice that avoids the pitfalls of postponement (in which all forms of justice reside “after the revolution”) but which also holds to the possibility of total social transformation—a micro-politics that is simultaneously a macro-politics.Yeo identifies a number of ways in which he feels cooperation or associationism meets this need. He demonstrates, for example, the ways in which the Cooperative movement offered an alternative to the Victorian trinity of individual, family, and nation, by proposing “member” as a genuinely universal identity (78). He charts Holyoake’s various attempts to define the movement’s key principles, reducing the fourteen principles of the Rochdale model to four: concord, economy, equity, and self-help; Yeo also notes that Derby cooperators also identified “participation and education” as their leading principles (138). Holyoake’s insistence on “difference or positive neutrality” might also be added to this list (157). As Yeo observes, for Owenites, “harmony was never the same as homogeneity,” which, he suggests, possibly explains the “affinity between late-nineteenth century Co-operative Societies and choirs” (38). Indeed, I would have welcomed a more extensive engagement with this aspect of Holyoake’s thought. For example, to what extent might Holyoake’s Hostile and generous toleration (a new theory of toleration) (1856) help us plot a course through some of the more intractable problems (both philosophical and organizational) raised by contemporary identity politics?These are important matters, but the extent to which a lens marked “religion” brings them into sharper focus in unclear. A more productive approach is suggested by Yeo’s engagement with the moral philosopher Alasdair MacIntyre’s work on the idea of a “moral tradition” (106). Yeo observes that in MacIntyre’s work “a philosophical, ethical or religious tradition is nothing less than a body of enquiry into ‘what practical rationality is and what justice is’” (110). As Yeo demonstrates in part 2B (114–57), a strong case can be made for considering cooperation as just such a tradition. Therefore, it is difficult to see what extra advantage accrues from identifying cooperation as a religion, unless “religion” is assumed to be of inherently greater value than a “tradition.”A rather more profitable area of debate concerns the relationship between principles and forms of organization (or between justice and practical rationality, to use MacIntyre’s terms). This is a perennial dilemma for any project of social transformation, which is given particular focus in the present moment by the competing claims of the “political party” and the “social movement” as the preferred organizational form. In this context, Holyoake, with a lifetime’s experience of political and social activism, constitutes an especially useful resource. As Yeo demonstrates, Holyoake was a splendid aphorist, and many of his maxims provide touchstones for practical action. For example, on the question of building unity Holyoake reminds us that “the solution of the problem of union can only be effected by narrowing the ground of profession, and widening that of action” (89). Similarly, Holyoake’s warning against “Paternal Despotism” and accompanying insistence on a “bottom-up” rather than a “top-down” approach to human liberation—“God preserve working men from the ‘Saviours of Society’”—remains as timely as ever (32). Of even greater value is Holyoake’s insistence on the agency possessed, both individually and collectively, by “ordinary” people. As Yeo observes, for Holyoake “Labour already has power: the power which belongs to making and doing,” and the challenge remains that of finding ways of harnessing this power to humanly productive ends (46). Equally prescient is Holyoake’s understanding of “social movements as forms of human creativity” (71).However, Yeo does not evade the problems faced by the Cooperative movement then and now. These include the difficulties of organizing cooperatively in the sphere of production as well as of distribution and avoiding the problem of becoming “working-class limiteds,” as well as questions of size and federation and the competing claims of representative and delegate democracy (144–47). Yeo records Holyoake’s general support for cooperative production as well as his efforts to ensure that the Cooperative movement did not degenerate into a commercial movement, but he has little to say on Holyoake’s ideas regarding organization and democracy (152–53).Ultimately, Victorian Agitator offers a fascinating and stimulating overview of Holyoake’s thought and its relevance to the contemporary world. For Holyoake, the Cooperative movement provided a means of building an alternative market within its capitalist counterpart and constructing a new form of state within the state. The vision is of complete social transformation achieved by simultaneously hollowing out the structures of the old, immoral, world and replacing them with a “positive moral and social culture” (90). Perhaps this might be described as a theory of “permanent reform” rather than “permanent revolution,” and Holyoake’s insistence on the identity of means and ends is certainly attractive. Yeo clearly regards cooperation as an “alternative to the Marxist revolutionary tradition” (73), not least because of Holyoake’s insistence not just on the possibility but on the necessity of peaceful social transformation. The interpellation of Marxism as an antagonist seems gratuitous and counterproductive here. I need no persuasion as to the desirability of peaceful transformation. However, I think that the likelihood of such change is far less certain.

This opening chapter sets the scene for subsequent more detailed analysis of many of the issues raised here. We start by discussing in Section 1 the tension in the current era between humanity’s simultaneously standing at “the peak of possibilities” while also, possibly, facing an abyss due to growing inequalities, political conflict and the ever-present danger of climate catastrophe. We turn in Sections 2 and 3 to the main social and spatial transformations that have characterised the last twenty five years. Again we see advances and regressions, above all uneven and fragile development. These sections set the scene for a consideration of three specific challenges: the tension between capitalism and democracy (Section 4); that between production and reproduction with an emphasis on gender relations (Section 5); and that between demographic change and sustainability (Section 6). We then conclude with a sober appraisal of the prospects for the emergence of viable agents for social transformation (Section 7) before making some general remarks on the challenges and possibilities for social progress (Section 8). The underlying hypothesis for social progress is that development is, and always has been, contradictory. Poverty amongst plenty, individual advancement versus collective regression and repression intertwined with liberty. If the industrial era emerged through what Karl Polanyi called a “great transformation” are we headed towards, or do we need a ‘new’ great transformation? We posit a general need for the market to be re-embedded in society if social progress is not to be halted or even reversed. In terms of the political order we find that the recent transformations of democracy and capitalism have had hugely ambiguous features. It is not wrong to say that the planet is currently both more democratic and more affluent than it was three decades ago. But the ways in which such progress has come about endangers not only future progress, it even puts past progress at risk. In political terms, the increasing diffusion of democracy means that more people across the globe have a say on the collective matters that concern them. But under current circumstances, their participation may not be able to reach the kind of decisions that one would understand as collective self-determination. In economic terms, material affluence is being created in unprecedented forms and volume. But, first, this affluence is so unevenly generated and distributed that poverty and hardship do not disappear and are even reproduced in new and possibly more enduring forms. And second, the continuing production of this material affluence may/will endanger the inhabitability of the planet, or large parts of it, even in the short- or medium-term. We have seen our task as one of offering a complex assessment of the current situation that has not been over-determined by our own political preferences. The positive and negative components of the picture we offer are constitutive of the ambivalent nature of the social progress. We are acutely aware that the world looks very different according to our standpoint geographically, socially and by our social and cultural identity. So we have not posed a false unity in terms of outlook. We consider it useful to pose the key questions as clearly as possible from a collective perspective that includes many diverse disciplinary and subject stand-points. We also seek to avoid an analysis determined by either a depressed Weltanschauung that sees only catastrophe ahead given recent political developments or what some have called a Polanyian Pollyanna tendency that is emotionally committed to positive social transformation regardless of the evidence. Quite simply, neither pessimism nor optimism are adequate diagnostic tools. This is particularly the case when we turn to the possible agents of the ‘new’ social transformation we advocate. While we show the decline of 20th-century agents of social change we also try to bring to life the new potential actors for redistribution, social justice and recognition.

PurposeAlthough the generation of social value is the focus of social entrepreneurship, little research attention is paid on how social value and transformation can be created. By adopting a market approach, this study aims to develop a framework showing how social enterprises in tourism/hospitality can generate social value and transformation.Design/methodology/approachA thorough literature review revealed that a market approach is an appropriate lens for understanding social entrepreneurship. Consequently, a framework based on “learning with the market” is proposed as a useful tool for identifying, managing and also creating (new) opportunities for social ventures. The justification and the theoretical underpinnings of the market-based framework are further supported by discussing various other theories and concepts.FindingsThe framework identifies three capabilities that social entrepreneurs need to develop for generating social value and transformation: network structure, market practices and market pictures. Several examples from tourism and hospitality social enterprises are analyzed for showing the applicability and usefulness of the framework.Research limitations/implicationsThe paper proposes a conceptual framework as well as several research directions for further testing, refining and expanding it.Practical implicationsBy applying the framework on several tourism and hospitality social enterprises, the paper provides practical implications about the capabilities that social enterprises should develop for engaging with other market actors to identify and exploit (new) market opportunities for social value co-creation, and influence market plasticity for forming new markets and driving social change.Social implicationsThe suggested framework identifies the capabilities and the ways in which (tourism/hospitality) social enterprises can engage with and form markets for co-creating social value and escalating their social impacts through social transformation.Originality/valueThe paper provides a new marketing approach (that overcomes the limitations of traditional economic theories) for understanding how social enterprises can shape, manage and engage with social markets for generating social value.

The article confirms that profound economic, social, and political transformations occurred around 1800 BC on the Greek Mainland and especially on the Peloponnese. We underline that the former century – the 19th century saw the creation of chiefdom societies in parts of the Mainland and consider the 18th century to create the economic, social, and political structures of the Mycenaean state. We have seen that the external relations with the tribes on the Greek Mainland were with the Cyclades, while no relations with Crete are attested during the period of the early shaft graves in Mycenae (MHIIIA). In the Eastern Mediterranean, the 18th century BC saw the fall of the Middle Kingdom in Egypt, the rise of the Assyrian dynasty under Shamshi-Addad, the kingdom of Hammurabi of Babylon, the early Hittite kingdom and the establishment of Troy VIa in northwest Anatolia. We consider this tremendous boom in the Eastern Mediterranean to have inspired the creation of the secondary (‘derivative’) Mycenaean state. The intention is to show that using a high-resolution diachronic time scale makes it possible to create a narrative of gradual social, economic, and political transformations from the Middle to the Late Bronze Age in the Aegean area. The article is divided into two sections. First, a summary of the most recent results describing chronology and social transformations in Middle Bronze Age and early Mycenaean Greece (‘status analyses’) and second, a conclusion estimating what these data tell us about the origin of the Mycenaean society. To reach this conclusion, we have constructed an evolutionary model in order to establish a gradual development of Mycenaean society. The conclusion based on our evolutionary model seems to advocate for a strong influence from the eastern Mediterranean countries, creating the social and economic structure of the Mycenaean society.

IntroductionKnowledge as Enablement: Engagement Between Higher Education and the Third Sector in South Africa (Erasmus & Albertyn, 2014) reflects on engaged scholarship, knowledge, and the co-generation of mutually beneficial outcomes through community-university partnerships (for a critical subultern perspective see Harley & Butler, 2015). The edited collection focuses on the principles and practices of enablement through reciprocal knowledge sharing and collaborative building and utilisation of knowledge between the third sector of society and higher education in South Africa (Albertyn & Erasmus, 2014, p. 22).1Knowledge as Enablement also aims to create a 'buzz' in the landscape around the potential of this knowledge partnership to provide a generative space for knowledge production and innovation (Albertyn & Erasmus, 2014, p. 22). The rationale for this is that both the third sector and the Higher Education Institution (HEI) partners need knowledge and novel ideas to solve complex [emphasis added] problems in society and enable people, institutions and communities to change conditions in their everyday world (Albertyn & Erasmus, 2014, p. 28) (, citing Filstad and McManus, 2011). Despite the observation that sometimes problems are complex, there is no explanation as to what, specifically, this complexity represents-and the implications for engaged scholarship or enablement. This article aims to contribute to the platform that Knowledge as Enablement has provided by introducing additional theoretical layers from the perspective of complexity, supported by case material from the Limpopo Province, South Africa.The article is structured in the following way: the main enablers that are highlighted in Knowledge as Enablement are introduced. Complexity, including complex adaptive systems, is presented before the case study is described. The ensuing discussion provides additional insights about enablement in the context of complexity and engaged scholarship. This includes (1) roles and responsibilities, focusing on leadership, participation, and praxis; (2) working with complex adaptive systems, focusing on systemic change, sensemaking, and attractors-including tentative links to teachable moments; and (3) identifying and responding appropriately to multi-ontology knowledge contexts.Knowledge as EnablementKnowledge as Enablement emphasised the importance of social change and over purely theoretical academic work. For example, de Beer argued that:Enabling knowledge refers to the process of sharing, generating and transforming knowledge, while enabling knowledge (with a different emphasis) refers to the outcomes or impact of a kind of knowledge that is not simply abstract and theoretical but one that enables local change and transformation. (2014, p. 133)Enabling knowledge is practice-based, developed in context and spans multiple disciplinary boundaries. Typically, it is associated with Mode 2 knowledge, which is knowledge not just for its own sake, but for the sake of social change and transformation (de Beer, 2014, p. 133).Knowledge as Enablement is split into three sections-Conceptual Positionings, Focus on the Third Sector, and Case Studies and New Approaches-presenting the reader with a broad spectrum of frustrations, hopes and aspirations, mechanisms and methodologies relating to enabling knowledge. The gist of the book is that knowledge, per se, does not necessarily facilitate change and social transformation. It is argued that for knowledge to contribute to change and social transformation, particular forms of knowledge must be purposefully enabled in order to achieve sustainable, mutually beneficial outcomes. The purposeful enablement of knowledge includes incorporating a host of factors into the knowledge project, which often entails some institutional risks (Erasmus & Albertyn, 2014, p. 24). These factors include, inter alia, visions for a more engaged future (de Beer, 2014; Magaiza, 2014)-in spite of the structural constraints that frustrate efforts to grow engaged activities in South Africa (Erasmus, 2014; Pienaar, 2014), an improved understanding of the reality and functioning of the third sector (Ellis & van Rooyen, 2014; Hellmuth, 2014; Kaars & Kaars, 2014), and at the level of operations, a focus on reciprocal relations (Hammett & Vickers, 2014) and knowledge sharing (Venter & Seale, 2014). …

Open data today are an opportunity to develop public policies and to improve the provision of services that reinforce the links between citizens and their political representatives. They are also a tool for social and digital transformation. Although governments are the main producers of public and open data, the reality is that their use in Venezuela has not yet taken the same momentum that is seen throughout the world. In this context, the objective of this article was to highlight the importance of the concept of open data within the digital and social transformation in Venezuela. To get this, a review of academic literature was carried out and various websites on the opening of data were analyzed, trying to identify criteria related to digital and social transformation. A total of fifteen portals on the opening of data in Latin America were studied. The study concludes that the digital transformation of open data offers and causes a radical change in the culture of public organizations that in turn will affect the social transformation and provision of public services in the future, in which the use of technology will be fundamental for the evolution of public organizations.

This article analyses how social movements and collective actors can affect political and social transformation in a structurally violent society using the case study of Northern Ireland. We focus, in particular, on the crucial role played by collective actors within the loyalist community (those who wish to maintain Northern Ireland’s place in the UK), in bringing about social and political transformation in a society blighted by direct, cultural, and structural violence both during the conflict and subsequent peace process. Drawing on data obtained through in-depth interviews with loyalist activists (including former paramilitaries), the article demonstrates the role and impact of loyalists and loyalism in Northern Ireland’s transition. We identify five conflict transformation challenges addressed by loyalist actors in a structurally violent society: de-mythologizing the conflict; stopping direct violence; resisting pressure to maintain the use of violence; development of robust activist identity; and the measurement of progress through reference to the parallel conflict transformation journey of their former republican enemies. The Northern Ireland case demonstrates the necessity for holistic conflict transformation strategies which attempt not only to stop direct attacks, but also the cultural and structural violence which underpin and legitimize them. In so doing, the article contributes to a broader understanding of how and why paramilitary campaigns are brought to an end.

The increased interconnectedness of the world has resulted in the growing significance of relations between nations. This has caused universities to infuse the curriculum with international content. The absence of appropriate pedagogies is not likely to foster social and personal transformation to equip students with the necessary knowledge and motivation to respond to complex global issues concerning human rights and social justice. A social transformation model of internationalisation suggests that there is a need to reform the legal curriculum to foster individual and social transformation. Highlighting the centrality of critical reflection, dialogue and experiential learning and drawing on the literature of transformative learning and internationalisation, this article discusses how educators of human rights legal education can utilise the process of internationalisation to foster personal and social transformation. The suggestions outlined in this article are equally of significance to all legal educators desiring to implement emancipatory perspectives in legal education.

Educational processes articulated to educational and social transformations can be performed in multiple directions. They can range from establishing relationships that are revolutionary of social order, to education in a neo-liberal perspective based on education as a salvationist position ending all social problems. Social and educational transformations are ambiguous expressions and they have polysemic significances; they are not easily apprehended and have been used in many ways to describe multiple things.

The article is devoted to the evolution of the main concepts of public administration, which is considered through the prism of the historical periods of the Middle Ages, the Enlightenment, and the emergence of capitalism. The author analyzes how approaches to management changed in the context of social, economic, and political transformations, and also considers how these changes were reflected in modern concepts of management science. Public administration is a key element in ensuring the effective functioning of state institutions, since the ability of the state to solve complex problems, maintain stability, and ensure development depends on its quality. The article emphasizes the importance of ethics, human rights, and democratic principles, which remain relevant for effective management today, in particular in the context of globalization, the development of information technologies, and social transformations. The study of the concepts of T. Aquinas, N. Machiavelli, D. Diderot, S. Montesquieu, I. Kant, and G. Hegel allows us to establish the relationship between historical theories and modern approaches to public administration. T. Aquinas's ideas about the harmony between faith and reason, as well as the need for moral principles in governance, find their application in the modern fight against corruption and abuse of power. N. Machiavelli's ideas about the state as an organic system that depends on the attitude of the people and the ability of rulers to achieve results, are of profound importance in the context of today's challenges. I. Kant's ideas about the autonomy of the individual and freedom, as well as H. Hegel's ideas about the importance of implementing laws through educated and conscious officials, are of great importance for the development of ethical governance. In general, the article demonstrates how historical concepts of public administration form the foundations of modern management theory, contributing to the improvement of management practices in the context of global changes, social and political transformations. The key trends in the development of public administration are identified, and the need to improve management methods and principles for effective adaptation to a changing environment is substantiated.

This paper investigates how experience of change is construed as meaning by analysing the lexicogrammatical patterns associated with the notion of ‘social transformation’. Through the experiential system of TRANSITIVITY, we analyse instances of the verb ‘transform’ and the nominalization ‘social transformation’ from the COCA corpus. We found two complementary models: a material model of conversion and a relational model of becoming. There are also two complementary models of agency: a middle model, where ‘transforming’ is construed as spontaneous and an effective model, where it is construed as caused by an external Agent. The metaphorical variant ‘social transformation’ displays patterns related to the use of “social” as a Classifier and ‘social transformation’ as part of extending nominal group complexes.