Practice Of Emancipation Research Articles

Quotidian Tasks: Habits, Routines, and Rituals

ABSTRACT The author frames his exploration in terms of Michel Foucault’s distinction between the practice of emancipation in the strict sense and practices of freedom. He proposes to treat rituals of attention as examples of practices of freedom. Before doing so, however, he considers the socioeconomic contexts in which such rituals must be situated. Then, he sketches what such rituals involve. In a sense, this article is a reflection on a claim put forth by one of the characters in Toni Morrison’s Beloved: “Freeing yourself was one thing; claiming ownership of that freed self was another.” Insights from William James and John Dewey in addition to those from Foucault are deployed to illuminate what is involved in claiming ownership of one’s freed self.

Education as Practice of Emancipation: A Critical Study of Educational Approach of Classical Pashto Poet Khushal Khan Khattak

Postmodern discourse on education, learning, and cognitive development of children and adolescents take us back to the fundamental questions of personality ethics, character ethics, skills and knowledge. Before the advent of European colonial system, most of the indigenous oriental communities had a vivid and tangible approach and philosophy of education, which is seldom heard and least discussed in the contemporary discourse. This research paper is going to unpack the educational paradigm of one of the most prominent poets, warrior, strategist, jurist, anthropologist, and nationalist leader known as Khushal Khan Khattak. The ideas, ideals and philosophy of Khushal Khan have been unearthed through various scholastic endeavors including 10 Ph.Ds in Pakistan, Afghanistan, Russia and other parts of the world. This paper takes on the glimpses from the poetry and prose of Khan especially with reference to his endeavors to nurture adolescents and children to cope up with challenges and opportunities. Khushal’s 20 traits/habits and 20 skills/arts narrated in his reckoned prose book “Dasthar-nama” are analyzed as core determinants of the ideological paradigms of his educational approach.

Para una «operación feminista»: la revuelta en los límites de la eficacidad colonia

This article seeks to propose the notion of revolt as a category of analysis to examine the feminist movement that occurred in May 2018 in Chile. In this sense, from this notion, it will be asked how the colonial efficiency, inscribed in the hetero/racial and oppressive memory of Latin America, can be interrupted by a “feminist operation” evidencing the intersections between power, language, violence and domination. All this to try to show that this has implied the norms in the institutions and that they have been applied at the level of the discourse, the representations and their practices in differents political/cultural and institutional spheres in Chile. To this end, the voices of Chilean women activists of the revolt will be taken to address the issue: how the revolt, as a feminist action to disrupt the patriarchal order, can lift up a practice of emancipation?

Theoretical Riffs on the Blues

After disambiguating the word, the author explores the blues primarily not as a genre of music but as a sensibility or orientation toward the world. In doing so, he is taking seriously suggestions made by a host of writers, most notably, Ralph Waldo Ellison, Amiri Baraka, James Baldwin, and Cornel West. As such, the focus is on the blues as an extended family of somatic practices bearing upon expression (or articulation). At the center of these practices, there is in the blues (to modify Foucault’s words) always the patient yet exuberant work of giving articulate form to our impatience for human freedom. But here the distinction between practices of emancipation, by which a people throws off their political domination, and practices of freedom, by which they tirelessly work to make their freed self truly their own, is crucial. In this, the author is guided by an insight provided by Toni Morrison’s Beloved: “Freeing yourself was one thing; claiming ownership of that freed self was another” (1987: 95). As “an art of ambiguity”, the blues turns out to be also an art of ambivalence: the task of claiming ownership of one’s freed self is one demanding, not only learning to live with irreducible ambiguity but also working toward “an achievement of ambivalence”.

Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

ABSTRACTIn this article, I engage with feminist discussions about secularity, gender, and emancipation. The feminist study of the secular was spurred by interventions of Saba Mahmood [2005. The Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton: Princeton University Press], and can be seen as a critical engagement with at least one basic assumption that underlies much of progressive thinking – that secularism is beneficial for women and LGBTQ subjects. I begin by exploring how the Belgian feminist activist platform Baas Over Eigen Hoofd! (Boss Over One’s Own Head!) builds a locally suited theory and practice of emancipation. I analyse how BOEH! raises questions about gender and secularity. Second, I zoom-out by mapping feminist studies of the secular in Western European contexts, distinguishing various analytical approaches and visions on social-political secular emancipatory alternatives. To conclude, I relate local feminist activism to feminist academic discussions, and argue that there is a continued need for thinking about shared emancipatory futures.

Towards a Practice of Emancipation in Urban Schools: A Look at Student Experiences Through the Science Genius Battles Program

This study explores the benefits of a science education initiative, The Science Genius Program, that is anchored in Hip-Hop culture on urban youth in high school science classrooms. We argue that the framework for the Science Genius Program provides skills for young people in urban communities to emancipate themselves from oppressive practices in the science classroom. Participants in this study are high school students who attended different urban high schools in one of the largest school systems in the country. This study provides insight on the experiences of students who participated in the Science Genius Program. Through this study the researchers found that students had positive experiences around science, see themselves using the skills they learned through the program to further their learning and were able to develop positive relationships with community members and teachers through participation in the program.

Emancipatory Education and Youth Engagement in Brazil: A Case Study Bridging the Theory and Practice of Education for Social Transformation

Actualizing education beyond the scope of traditional schooling and incorporating elements of critical pedagogy and social transformation are essential for efforts aiming to reduce inequalities and enhance the livelihoods of excluded populations. This article examines emancipatory education through a Freirean lens by considering its dimensions of critical pedagogy, both in practice and in theory. Drawing from a case study of an NGO-led initiative enabling hundreds of young people from the favelas of Rio de Janeiro to formulate and implement their own ideas for social action, the article examines the links between the program’s objectives and practices and the aspects of the negotiated curriculum, problem-posing education, dialogical learning, and praxis that form the theoretical underpinnings of emancipatory education. The case study findings, which highlight the stages of the educational program, reveal how young people are empowered to challenge prevailing environments of exclusion and advance practices of positive community social regeneration. The study, thus, provides evidence of a form of education for social transformation (EST) which can contribute meaningfully to a peaceful struggle for social change while simultaneously redefining and humanizing education as a practice of emancipation.

Más allá de algunos lugares comunes: Repensar la potencia política del pensamiento de Jacques Rancière

En discusiones sobre filosofía política contemporánea se reiteran una serie de lugares comunes en torno al pensamiento de Rancière que neutralizan la potencia de sus apuestas. Me refiero, en particular, a una comprensión dicotómica de la distinción rancieriana entre policía y política; a una interpretación ontológica de esta diferencia; a una identificación de las reflexiones políticas de Rancière como anti-institucionalistas; y a una lectura de las prácticas de emancipación como si se tratara de algo efímero, sin algún efecto perdurable para el mundo común. En este artículo cuestiono estas lecturas haciendo valer una serie de aspectos significativos de los planteamientos de Rancière, que se pierden de vista en aquellas.

To change our thinking: Philosophical practice for difficult times

If a time of crisis calls for a new mode of thinking, philosophical practice offers the means to answer that call. Contemporary philosophical practice revitalises the ancient Greek understanding of philosophy as a way of life that cultivates personal transformation and new ways of seeing the world. This article describes the development of the author’s philosophical counselling practice as a practice of emancipation, in concert with the writings of Emmanuel Levinas and Jacques Rancière. It considers the significance of personal engagement and companionship for the cultivation of practical wisdom, and suggests that the intransigence of our global social and economic crises ultimately indicates an incorrect view of human nature and an ossified or unbalanced relationship between practical and theoretical ways of knowing and wisdom.

From Women's Struggles to Distorted Emancipation

This article develops a critical analysis of transformations of the idea and practice of women's emancipation in late-modern western society under the influence of globalizing advanced capitalism. It builds on analyses of feminist critical theory and critical globalization studies and argues that global capitalism initiates processes in which the practice of emancipation is distorted. Distorted emancipation refers to the social consequences of the marketization and commodification of areas of social life that were previously excluded from market relationships. Care practices, which have been a fundamental issue in women's emancipatory struggles, are used as a reference point. The article argues that even if commodification creates certain possibilities for financial rewards of care, it institutionalizes a double misrecognition of care as both nonproductive work and paid work that cannot be a source of social recognition. Furthermore, distorted emancipation makes positive moments of changing gender patterns available only for some groups of women in socioeconomically, geopolitically or culturally privileged positions. These positive moments are dependent on transnational care practices, which are understood as a manifestation of distorted emancipation.

The Good, the Bad, the Ugly: Human Rights Violators in Comparative Perspective

ABSTRACTA large and growing wave of scholarship has focused attention on a variety of contemporary forms of slavery. Early attention went to victims of sexual exploitation, though this is starting to slowly change with a growing body of work on labor exploitation. Previous studies focused exclusively on international trafficking and on the Global South whereas newer studies emphasize domestic trafficking and exploitation in the Global North. This article, and the special issue it introduces, suggests that it is high time scholars and advocates broaden their scope to more clearly focus on perpetrators and on the emancipation process. Perpetrators are too often thought of as “criminals of the worst sort,” a cultural shorthand that reduces understanding and thereby hampers both theory and practice of emancipation. For its part, emancipation is too often thought of as either “freedom” or the binary opposite of slavery. Here too, reality is more complex and fraught. In this article, I argue that a human rights approach to slaveholders and emancipation would improve greatly on the status quo.

밀교경론에 나타난 번뇌론

Since the Early Buddhist period, various theories have been brought up regarding worldly desires and the practices of emancipation in order to renounce such worldly desires. In Mahayanist Buddhism, the qualitative change to convert to Bodhi from the condition o f worldly desires is shown by saying that worldly desires are indeed enlightenment. In esoteric Buddhism, the idea of overcoming the worldly desires is discovered by using it along with the traditional Buddhist theory of worldly desire : hence returning to the world of mankind after the conquest of the worldly desire. In brief, three directions of ideas are formed : that is, the teachings regarding the worldly desire to be renounced, the conversion of the idea that worldly desires are indeed enlightenment, and the idea of using the worldly desires as an instrument. The first direction is the view of considering the worldly desire as binding. <italic>Vairocana Sūtra</italic>, which shows in detail as to the worldly desire to be renounced, presents 60 mental phenomenon as the absurd mind of the mankind. “The commentary of <italic>Vairocam Sūtra</italic>″ offers the method of practices to renounce worldly desires along with the detailed contents of the worldly desires. Through this, the virtuous mind of the mundane world is developed, which finally leads to enlightenment. The teaching of this process include yogic practices in order to rise above the three kalpa. It gets into the actual state of mind by rising above the gross delusion, fine delusion, and the very fine delusion, respectively. The second direction is the view of considering the worldly desire as enlightenment. Similar to another study, the “Study on the Sutra of esoteric Buddhism” often presents the phrase denoting that the worldly desire is indeed enlightenment. Therefore, Bodhi (enlightenment) can be obtained through cultivating the nature of the worldly desire. A way to renounce the worldly desire is by observing thoroughly that all things are empty, and through understanding that the worldly desire is also empty and impermanent. All things that are empty is originally pure : thus, the worldly desire is also pure. The teaching regarding the worldly desire in esoteric Buddhism established the structure that destroys egoistic attachment when it is not only expressed as the concept of idea and language, but is also actively used. In other words, regarding the worldly desire in mind, it is concretely converted to the physical and functional concept of the three secrets. The third direction is the view of considering the worldly desire as salvation of mankind. When the self-awareness regarding that the worldly desire is indeed enlightenment is developed to the concrete function, the worldly desire becomes the great instrument of compassion. Specifically, the teaching of <italic>Vairocana Sūtra</italic> shows that any worldly desire can be an instrument. The worldly desire, viz., greed, anger, and stupidity, which should be removed in Buddhism, can appear as an instrument for salvation of mankind. Therefore, when the worldly desire of being polluted is controlled by the worldly desire of being polluted, then it is not the worldly desire anymore.

Human rights, state wrongs, and social change: the theory and practice of emancipation

AbstractThis article demonstrates the significance of human rights for challenging state violence and terrorism. It is intended to enhance understanding of the concept of emancipation. Critical Security Studies has tended to focus on the individual as the agent of her/his own liberation. Yet many victims of oppression are not able to free themselves. Drawing on historical materialism, it is argued that collective agency on behalf of the oppressed has a necessary role to play in emancipatory politics. Emancipation is contingent on the capacity of specific agents, located socially and historically, to identify practices that might bring about change, structures that might be transformed, and appropriate agents that are in the best position to facilitate such change. This article shows how such collective social action has forced a reversal of some of the Bush administration's repressive policies, and has partially succeeded in curtailing the arbitrary use of US state power. This has been achieved through the national and international human rights architecture. Therefore, Marxian claims that human rights should be eschewed are mistaken, since they fail to acknowledge the emancipatory potential of human rights, the opportunities they provide for collective social action, and the role they can play in transformative social change.

“I Feel Enlightened Now, But…”: The Limits to the Pedagogic Translation of Critical Social Discourses in Physical Education

The emancipatory goal that underpins critical theories of teaching and learning is built on a theory of rational self-determination. In the context of physical education, critical educators believe that through a process of enlightenment teachers can recognize and transform elements of injustice and inequality that exist, albeit unwittingly, in their practice. However, despite the broad appeal of this orientation there are relatively few empirical accounts of how theories of enlightenment manifest themselves in the practice of emancipation. Propelled by the lacuna that clearly exists between critical theory and critical practice, this paper reports on the introduction of critical social discourses to a preservice PE program. It uses a case study methodology to report on two student-teachers’ engagement with a range of critical social discourses during a year-long PE unit. The paper discusses some of the ways these students engaged with the theory and practice of a critical orientation for teaching and learning in physical education. Aspects of their experiences are then interpreted through Fay’s (1987) critical but postmodern “limits to change” thesis. The paper concludes with tempered optimism about the potential for critical social discourses to guide preservice teachers in practical ways.