Ethics Of Resistance Research Articles

Ethics of Resistance in Organisations: A Conceptual Proposal

This study suggests a conceptual proposal to analyse the ethics of resistance in organisations, drawing on Foucault’s practising self as a refusal and Schaffer’s ethics of freedom in opposition to the legitimacy of managerial control and the ethics of compliance. We argue that ethics is already part of such politics in the form of ethico-politics on the basis of participation in political action in organisations. Hence, the practising self as resistance in the face of the status quo of managerial power in an ongoing dialectical process with others and for others comprises our conceptual proposal as an ethics of resistance. Acknowledging dialectics as the driver of the continuous reconstruction and co-construction of politics and praxis, we propose an ethics from the bottom up with a critical and radical perspective. Our contribution is based on opening up an ethico-political space for those who are ignored or suppressed in the ethics and organisations literature.

Book Review: Bonhoeffer's Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance

s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance. By Reggie L. Williams. Waco, Tex.: Baylor University Press, 2014. xii + 184 pp. $39.95 (paper).Bonhoeffer s Black Jesus is, currently, the only book-length study of and race available today, now that Josiah Youngs No Difference in the Fare: Dietrich and the Problem of Racism (1998) is no longer in print. Bonhoeffer's formative years in Harlem have been little explored, but scholars are beginning to understand that without this period in s life, his later theology is unintelligible. Reggie Williams focuses on s time in Harlem in order to build a constructive theological ethic based on solidarity.Williams makes the argument that Bonhoeffer had formative experiences in New York in a key historical moment that inspired his efforts in Germany to uncouple the false connection between white imperialist identity and Jesus and its tragic imprint for Christianity (p. 3). He interprets s time in Harlem and his later theology through the lens of what he calls empathie resistance, a resistance born from empathy and solidarity with the oppressed. This empathy allowed to overcome the imperialist and colonialist understandings of Christian faith that he harbored from being raised in Germany in order to stand with those who were despised, that is, with Blacks while in America and with Jews once he moved back to Germany.After a brief biographical sketch of leading up to his time in Harlem, Williams moves on to an introduction to colonialism and postcolonial attempts at doing theology, with an extended discussion of the theology of Willie James Jennings. This chapter demonstrates that the Christian imagination was bred during colonialism to resist empathy through the brutal practices of slavery and oppression of non-white, non-European peoples. This diseased colonialist imagination is evident in some of s own early writing and sermons, wherein he strongly aligned himself with the white-supremacist Volk theology that ran rampant in post-World War I Germany. It was this diseased imagination that the Harlem Renaissance helped to overcome.Williams provides not only an introduction to s theology, but also an introduction to the literature and art of the Harlem Renaissance and a brief history of Abyssinian Baptist Church in Harlem. He takes readers through the relevant literature of the events of the Harlem Renaissance in order to contextualize Bonhoeffers own time in Harlem. He provides a special focus on the figure of the Black Christ in the works of various Harlem Renaissance authors, giving particular attention to Countee Cullen s poem The Black Christ. …

A Touch of Paint: Transgressing Unspoken Boundaries

<p>Contemporary early childhood contexts are rife with unspoken rules, boundaries, and expectations that are understood to be best practice within discourses of quality in early years settings. These habitual practices are not apolitical: They flow from powerful discourses purporting to be scientific and reliable, with systematically defined ways of thinking, seeing, and speaking about children. Drawing on a body/paint/brush/forest encounter, the author looks to disrupt these discourses and transgress unspoken boundaries. By engaging with an ethic of resistance, acknowledging the relationality of early childhood practice and the entanglements of human and nonhuman forces, the author seeks to transgress fixed identities and be open to otherness in an ongoing process of becoming.</p>

Bonhoeffer's Black Jesus: Harlem Renaissance Theology and the Ethic of Resistance by Reggie L. Williams (Waco, TX: Baylor University Press, 2014), x + 184 pp.

Bonhoeffer's Black Jesus: Harlem Renaissance Theology and the Ethic of Resistance by Reggie L. Williams (Waco, TX: Baylor University Press, 2014), x + 184 pp.

Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance by Reggie L. Williams

Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance by Reggie L. Williams

Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance by Reggie L. Williams

Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance by Reggie L. Williams

Who is Dietrich Bonhoeffer, for Us, Today? A Survey of Recent Studies of Bonhoeffer

Who Is Dietrich Bonhoeffer, for Us, Today? A Survey of Recent Studies of BonhoefferBooks Reviewed:Politics in Friendship: A Theological Account. By Guido de Graaff. London: Bloomsbury T&T Clark, 2014. 240 pp. $104.00 (cloth).Bonhoeffers Theological Formation: Berlin, Barth, and Protestant Theology. By Michael P. Dejonge. Oxford: Oxford University Press, 2012. 208 pp. $95.00 (cloth).Strange Glory: A Life of Dietrich Bonhoeffer. By Charles Marsh. New York: Alfred A. Knopf, 2014. 528 pp. $35.00 (cloth).The Church for the World: A Theology of Public Witness. By Jennifer M. McBride. New York: Oxford University Press, 2012. 320 pp. $24.95 (paper).Bonhoeffer: Pastor, Martyr, Prophet, Spy. By Eric Metaxas. Nashville, Tenn.: Thomas Nelson, 2010. 608 pp. $29.99 (cloth).Bonhoeffer the Assassin? Challenging the Myth, Recovering His Call to Peacemaking. By Mark Thiessen Nation, Anthony G. Siegrist, and Daniel P. Umbel. Grand Rapids, Mich.: Baker Academic, 2013. 272 pp. $30.00 (paper).Bonhoeffers Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance. By Reggie L. Williams. Waco, Tex.: Baylor University Press, 2014.196 pp. $39.95 (paper).Dietrich Bonhoeffer holds an unusual place in Christian theology. It is difficult to name another modern theologian who is claimed by as many different Christians. A survey of recent Bonhoeffer publications is a case in point: what other theologian has been fruitfully engaged by liberationist Baptists, conservative American evangelicals, Anabaptists, and mainline liberal Protestants? There are certainly other major theologians who have been influential within many different denominations and churches. But with Bonhoeffer, it is not simply a matter of influence. There is also a desire to say, was a lot like us. Among these different borrowings, Bonhoeffer can be read faithfully, and applied and reinterpreted contextually. At worst, however, Bonhoeffer is a cypher, an empty vessel for an interpreter, and wielded like a weapon in conflicts both cultural and theological.The reason Bonhoeffer can be claimed by so many has to do with a quality that makes him, and his theology, easily recontextualized. A great deal of his most interesting work is found in exploratory letters and unfinished manuscripts. His work on Christian life and community tapped into a deep root of Christian experience. He wrote for audiences both popular and academic. The form of his work was myriad, including doctoral theses, sermons, addresses, and letters never intended for public consumption. Most importantly, he drank deeply from a variety of theological streams. The diversity of form, audience, context, and content leads Bonhoeffer s work to be a theological conversation within itself, a conversation that is open at the edges and thus available for different points of entiy by any number of different interpreters. Bonhoeffer has, in the past, been appropriated to American theological movements like the death of God theology, to Marxist East German theology, and to English liberal Christianity. These were early, if not very sophisticated, recontextualizations of Bonhoeffer, largely (except for Hanfried Mullers Marxist reading) outside Germany's postwar renegotiation of its own past and identity.1 Recent volumes are a continuation of this trend.This is not to say, however, that all interpretations of Bonhoeffer should be treated equally, and with the work of Eberhard Bethge, Bonhoeffer's friend and theological conversation partner, a major corrective took place. With his biography, published in 1967, Bethge made use of his status as Bonhoeffers friend.2 Bethge, as he reminds us elsewhere, was there. He knew what Bonhoeffer meant.3 One of Bethge s aims was to redirect the course on Bonhoeffer toward a more comprehensive reading, seeing Bonhoeffer as a theologian whose core concerns were consistent from his earliest work as a doctoral student to his last letters from prison. …

Bonhoeffer's black Jesus: Harlem Renaissance theology and an ethic of resistance

Bonhoeffer's black Jesus: Harlem Renaissance theology and an ethic of resistance

6. La ética compleja de Morín en el contexto educativo

Este ensayo es producto de una investigación documental enmarcada en el paradigma cualitativo donde pretendemos plantear algunas reflexiones sobre la ética compleja de Morín en el contexto educativo. Utilizamos la metodología hermenéutica. Analizamos e interpretamos bajo nuestra perspectiva subjetiva los diferentes elementos de la ética compleja en el contexto educativo. Finalmente, concluimos que la ética compleja también llamada de resistencia y de religación; es indispensable en la educación porque permite al hombre alejarse de la noción del mal elevando su dimensión altruista. Esta última, necesaria durante la formación educativa de todo ser humano, debido al acompañamiento que recibe de otros seres semejantes a él con los que debe compartir sus conocimientos, habilidades y valores como parte del orden social y planetario.

1. Funciones y actitudes de los líderes de la Universidad Nacional Abierta

El presente artículo es resultado de una investigación documental enmarcada en el paradigma cualitativo donde pretendemos plantear algunas reflexiones sobre la ética compleja de Morín en el contexto educativo. Utilizamos la metodología hermenéutica. Analizamos e interpretamos bajo nuestra perspectiva subjetiva los diferentes elementos de la ética compleja en el contexto educativo. Finalmente, concluimos que la ética compleja también llamada de resistencia y de religación; es indispensable en la educación porque permite al hombre alejarse de la noción del mal elevando su dimensión altruista. Esta última, necesaria durante la formación educativa de todo ser humano, debido al acompañamiento que recibe de otros seres semejantes a él con los que debe compartir sus conocimientos, habilidades y valores como parte del orden social y planetario.

Bonhoeffer's Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance

Bonhoeffer's Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance

Social Justice and the Ethics of Resistance: A Review Essay

Social Justice and the Ethics of Resistance: A Review Essay

EPA-0737 - Ethics of care in a psychiatric hospital: “conflictual cooperation” and “ethics of resistance” in the multidisplinary caregivers team.

The psychiatric hospital is a dreaded, but respected institution for it receives people who are very upset. In this demanding situation it is a challenge for the care giver to preserve his capacity to receive and listen while avoiding the danger of an operative sort of practice that disingularizes the patient. The stength hospital teamwork is its rich variety of contributions. The groups conflictual cooperation allows people to be welcomed and recognized in spite of everything. An exemple of ‘Ethics of resistance’ practice is The Psychotherapy of the Depressed Patient in the Hospital (PPDH). This is one of these institutions that resist this disingularization. While adapting to the requirements of a psychiatric clinic there are times for personal human encounters rather than therapeutic gatherings in a hospital. A paper written in the PPDH and elements from literature show how this specific therapeutic position works. It can only exist through dialogue and be contained through hospital teamwork. It is a very precious and particularly for patients suffering from depression and caught up in autoagressive decompensation.

Anonymous green painting: an artifact of resistance as danger and hope in an early childhood educational setting

A “child’s painting” is narrated as a contextualized artifact, situated in a school, a curriculum, and a society. It is a study of this object and the meanings that can be made by examining it in context, using an “ethic of resistance” and an analysis of curriculum spaces. This contextualization is designed to contribute to the continuing conversation about “go[ing] beyond all kinds of binary thinking”. The binary of interest here is that which positions “adults” and “children” within the constructs of power and powerlessness in educational settings.

Symbolic Violence and Collective Identity: Pierre Bourdieu and the Ethics of Resistance

Social movement researchers have only recently begun to make use of the rich explanatory leverage offered by Pierre Bourdieu's theory of practice. The normative implications of his framework remain almost entirely undeveloped. This paper seeks to redress these shortcomings by applying central concepts from Bourdieu's work—symbolic violence and his realist philosophy of science—to social movement analysis. Using North American lesbian, gay, bisexual, transgender and queer collective identities to illustrate this application, the paper advocates shifting analysis of collective identities from models based on negotiation to one based on domination and advocates treatment of social movement organizations as sites of justice amenable to normative evaluation and critique.

Engaging Adorno: Critical security studies after emancipation

Even though its focus on emancipation purposefully intends to build upon the intellectual legacy of the Frankfurt School, critical security studies has thus far only interpreted the Frankfurt tradition in a circumscribed manner. That is to say, it selectively drew on some concepts from critical theory that are most associated with Jürgen Habermas and Axel Honneth. However, as a result of this emphasis, Booth and Wyn Jones – the original proponents of critical security studies – give too little attention to thinkers such as Theodor W. Adorno. This article demonstrates that a re-engagement with Adorno’s work not only provides a more complete appraisal of the Frankfurt School’s thought, but also might reinvigorate critical security studies as a ‘critical’ approach to security. It proposes that such a result can be achieved by employing Adorno’s ethics of resistance and through the development of the philosophical construct of a constellation of security.

Screen Nazis: cinema, history, and democracy

From the late 1930s to the early twenty-first century, European and American filmmakers have displayed an enduring fascination with Nazi leaders, rituals, and symbols, making scores of films from Confessions of a Nazi Spy (1939) and Watch on the Rhine (1943) through Des Teufels General (The Devil s General, 1955) and Pasqualino settebellezze (Seven Beauties, 1975), up to Der Untergang (Downfall, 2004), Inglourious Basterds (2009), and beyond. Probing the emotional sources and effects of this fascination, Sabine Hake looks at the historical relationship between film and fascism and its far-reaching implications for mass culture, media society, and political life. In confronting the specter and spectacle of fascist power, these films not only depict historical figures and events but also demand emotional responses from their audiences, infusing the abstract ideals of democracy, liberalism, and pluralism with new meaning and relevance. Hake underscores her argument with a comprehensive discussion of films, including perspectives on production history, film authorship, reception history, and questions of performance, spectatorship, and intertextuality. Chapters focus on the Hollywood anti-Nazi films of the 1940s, the West German anti-Nazi films of the 1950s, the East German anti-fascist films of the 1960s, the Italian Naziploitation films of the 1970s, and issues related to fascist aesthetics, the ethics of resistance, and questions of historicization in films of the 1980s 2000s from the United States and numerous European countries.

Professional integrity, social work and the ethics of distrust

This paper explores the relevance of the concept of professional integrity in the context of the current climate of managerialism and marketisation in the social welfare field. It considers the implications for professional integrity of the present organisational climate based on an ‘ethics of distrust’, the nature of the concepts of ‘integrity’ and ‘professional integrity’, and the possibility of professional integrity as part of an ‘ethics of resistance’. It draws on literature from moral philosophy and on interviews with senior practitioners in social work and related occupations.

An Ethic of Resistance: Choosing Life in Health Messages for African American Women

Media messages directed to African American women are more likely to have health content that emphasizes negative outcomes or sexual stereotypes. This paper critiques the use of health messages that focus on high mortality and morbidity rates, yet have not reduced health disparities, but have instead reduced Black women's bodies to carriers of disease. I introduce an ethic of resistance that privileges the authority and wholeness of Black women rather than disease and fragmentation. An ethic of resistance helps Black women connect to their spiritual health, move from passive receiver to active resister of negative messages, and break the generational silence to demystify sexuality and integrate it into a lifestyle of wholeness. My hope is to improve the health outcomes of African American women by improving the message.

Ethics and power in business schools and organizations

The history of the business school as an institution stretches back 127 years to its foundations in the Wharton School in Philadelphia. Initially, it was an explicitly ethical project, centred on an ethic of professionalism, an ethics that was never stabilized and settled. Instead, a managerial ethic of the organization man was established in the USA during the post‐war ascendancy and mimesis of the institution. From the 1980s onwards, in a response to the emergence of neo‐liberal governmental projects, two strong and antithetical tendencies emerged. On the one hand, there was an enormous growth in economic rationalism organized around market fundamentalism. On the other hand, there was a growth of critical management, initially Marxist in derivation but increasingly Foucauldian. Just as labour process analysis seemed to run out of steam with endless empirical accounts of resistance so the Foucault effect seems to have become fixated with the gaze of surveillance and the panopticon. What next, after the ethic of the organization man and the administered society, the ethic of disinterest of science, the ethic of the survival of the fittest of neo‐liberalism and the ethic of resistance characterizing critical management? The paper outlines some ideas from the Portuguese sociologist Boaventura de Sousa Santos to suggest a possible ‘fifth way’ of building more positive power relations in the business school and thus rekindling an ethical spark.