scholarly journals LISTENING TO LAW

2017 ◽  
Vol 33 (1) ◽  
pp. 47
Author(s):  
Robert YELḰÁTŦE Clifford
Keyword(s):  
Lived Experience ◽  
Indigenous People ◽  
Place Identity ◽  
Law School ◽  
Legal Tradition ◽  
Self Reflection ◽  
Donne Lieu ◽  
The Way

My journey to better understand and to live my own WSÁNEĆ legal tradition has always been both complex and incredibly rewarding.  This journey has, at times, also come with its challenges and tensions, including through law school and academia.  Through the use of story I reflect upon this path of learning, and many of my own thoughts and experiences along the way.  I have learned, and continue to learn, from many different people along this path, and I am so grateful to each of them.  While this story is primarily a self-reflection, the themes and tensions that the character of this story (Cedar) embodies may resonant with many Indigenous people.  These themes include family, community, place, identity, stories, law and culture.  Each of these themes comes together and to life in this story through lived experience and my own empowering moments of living and coming to better understand WSÁNEĆ law.  Ultimately, writing this story helped me in a moment when I needed it.  My hope is that you too can find something helpful and rewarding within this story, and that you can use that along your own path. Le périple que j’ai fait pour mieux comprendre et vivre ma propre tradition juridique dans la communauté WSÁNEĆ a toujours été à la fois complexe et incroyablement enrichissant. Bien entendu, cette expérience a également donné lieu à des défis et des tensions, notamment à l’école de droit et dans le milieu universitaire. À l’aide d’un récit, je décris mon cheminement et bon nombre de mes propres réflexions et expériences connexes. Tout au long de mon parcours, j’ai appris et je continue d’apprendre auprès de nombreuses personnes différentes et je leur en suis infiniment reconnaissant. Bien que ce récit soit d’abord et avant tout une autoréflexion, il se pourrait que de nombreux Autochtones retrouvent une part d’eux-mêmes dans les thèmes abordés et les tensions vécues par le personnage central (Cedar). Qu’il s’agisse de la famille, de la communauté, du lieu, de l’identité, du droit ou de la culture, j’aborde chacun de ces thèmes en décrivant des expériences réelles et le cheminement qui m’a permis de mieux comprendre la loi WSÁNEĆ. En définitive, l’écriture de ce récit s’est révélée une expérience positive pour moi à un moment où j’avais besoin d’aide. J’espère que vous trouverez à votre tour des éléments utiles et éclairants dans ce récit et que vous pourrez vous en inspirer au cours de votre propre cheminement. 

scholarly journals Straddling Death and (Re)birth: A Disabled Latina’s Meditation on Collective Care and Mending in Pandemic Times

2020 ◽  
pp. 107780042096016
Author(s):  
Lisette E. Torres
Keyword(s):  
Critical Race Theory ◽  
Lived Experience ◽  
Indigenous People ◽  
White Supremacy ◽  
People Of Color ◽  
Critical Race ◽  
Race Theory ◽  
Black Lives Matter ◽  
Critical Autoethnography ◽  
The Way

This critical autoethnography, informed by Critical Race Theory (CRT), intersectionality, and DisCrit, explores the lived experience of a disabled Latina mother-scholar during COVID-19. She uses meditation to think about macroscopic conceptions of independence and time, asking how COVID-19 has changed the way she relates to others and her scholarship. In the process of journaling and engaging in different evocative prompts, she has visceral responses to the death of George Floyd, the Black Lives Matter (BLM) Movement, and the suffering of Black, Indigenous, People of Color (BIPOC) communities. The author realizes that contemplative methodologies should center collective care and mending to “let go” of White supremacy, ableism, and sexism.

THE WOMAN'S PART: THE SPEAKING BELOVED IN ROMAN ELEGY

2013 ◽  
Vol 63 (1) ◽  
pp. 329-338 ◽  
Author(s):  
Megan O. Drinkwater
Keyword(s):  
Gender Roles ◽  
Lived Experience ◽  
First Century ◽  
Power Structures ◽  
Love Affair ◽  
Gender Inequity ◽  
The Way

Roman elegy is well known for its reversal of traditional Roman gender roles: women are presented in positions of power, chiefly but not exclusively erotic, that bear little or no relation to women's lived experience in the first centuryb.c.e. Yet the way elegy presents the beloved in a position of power over her lover, as Sharon James has observed, ‘retains standard Roman social and power structures, thus suggesting an inescapable inequity even within a private love affair: rather than sharing goals and desires, lover and beloved are placed in a gendered opposition … Hence resistant reading by thedominais an anticipated and integral part of the genre’. James's remark is indeed correct for each of the instances in which thedomina, or female beloved, speaks directly. When she does so, as James also shows, she speaks at cross-purposes with her lover, following a script that is designed ‘to destabilize him’ in an attempt to keep his interest. Yet what has not been noticed is that when the beloved is instead male, the situation is quite different. Tibullus' Marathus in poem 1.8, our sole example of a male elegiac beloved-turned-speaker, is the exception that proves the fundamental rule of gender inequity. Marathus, that is, when given the opportunity to speak, does in fact share the aims of a male lover, albeit in pursuit of his ownpuella. When the gendered opposition so integral to elegy is erased, the beloved no longer protests against the strictures of the genre; when both are male, lover and beloved alike are entitled to speak as elegiac lovers.

On Virtue and Reason: Integrative Theory of De 德 and Aretê

2021 ◽  
Vol 48 (2) ◽  
pp. 170-183
Author(s):  
Chung-ying Cheng
Keyword(s):  
Effective Action ◽  
Confucian Ethics ◽  
Moral Action ◽  
Moral Consciousness ◽  
Self Reflection ◽  
Integrative Theory ◽  
Do So ◽  
The Way

Abstract This article is to argue that virtue is experienced and understood in Confucian ethics as power to act and as performance of a moral action, and that virtue (de 德) as such has to be onto-cosmologically explicated, not just teleologically explained. In other words, it is intended to construct an integrative theory of virtues based on both dao (the Way 道) and de. To do so, we will examine the two features of de, as the power that is derived from self-reflection and self-restraining, and as the motivated action for attaining its practical end in a community. Only by a self-integrated moral consciousness can one’s experience, action and ideal remain in consistency and coherence, which leads us to the Aristotelian notion of virtue as excellence (aretê) and enables us to see how virtue as aretê could be introduced as a second feature of de, namely as the power for effective action in the whole system of virtues, apart from the first feature of de as self-restraining power. We will conclude that reason and virtue are practically united and remain inseparable, and that taking into account the onto-cosmological foundation of virtues, reason and virtue are inevitably the moving and advancing forces for the formation and transformation of human morality just as they are motivating and prompting incentives for individual moral action.

Indigenous Peoples, Social Movements, and the Legacy of Hugo Chávez’s Governments

2016 ◽  
Vol 44 (1) ◽  
pp. 180-198 ◽  
Author(s):  
Luis F. Angosto-Ferrández
Keyword(s):  
Economic Development ◽  
Social Movements ◽  
Collective Action ◽  
Political Participation ◽  
Indigenous People ◽  
Social Services ◽  
Indigenous Peoples ◽  
Indigenous Population ◽  
Indigenous Movement ◽  
The Way

The unprecedented enfranchisement of Venezuela’s indigenous population is partly a result of the formation of a state-sponsored indigenous movement. This movement prioritizes access to social services, economic development, and political participation in state structures over certain goals of free determination. Other forms of collective action with different priorities are evidence of the existence of diverging interests and goals among indigenous people. These divergences are a reflection of the way in which the indigenous population partakes in the shaping of contemporary Venezuelan politics. La inclusión social de las comunidades indígenas de Venezuela no tiene precedentes y se debe, en parte, a la formación de movimientos indígenas auspiciados por el estado. Estos movimientos le dan prioridad al acceso a los servicios sociales, al desarrollo económico y a la participación política en las estructuras estatales por encima de ciertas metas de libre determinación. Otras formas de acción colectiva con prioridades diferentes revelan la presencia/existencia de intereses y objetivos divergentes entre las comunidades indígenas. Estas diferencias son un reflejo de la manera en que las poblaciones indígenas participan en la formación de la política venezolana contemporánea.

scholarly journals “Man-as-Environment”: Spatialising Racial and Natural Otherness in Caryl Phillips’s A Distant Shore and In the Falling Snow // “Man-as-Environment”: Espacializar la alteridad racial y natural en dos novelas de Caryl Phillips

2014 ◽  
Vol 5 (1) ◽  
pp. 155-174
Author(s):  
Jessica Maufort
Keyword(s):  
Social Justice ◽  
Lived Experience ◽  
Sense Of Place ◽  
Postcolonial Studies ◽  
Caryl Phillips ◽  
The Absolute ◽  
British Novels ◽  
De Man ◽  
City Of London ◽  
The Way

Examining Caryl Phillips’s later fiction (A Distant Shore and In the Falling Snow) through the characters’ lived experience of their environment, this article seeks to pave the way toward a mutually enriching dialogue between postcolonial studies and urban ecocriticism. Phillips’s British novels show how Western racist/colonial underpinnings that persist in a postcolonial context are manifest in the phenomenon of spatialisation of race. The latter devises separate spaces of Otherness, imbued with savage connotations, where the undesirable Other is ostracised. The enriching concept of “man-in-environment” is thus reconfigured so that the postcolonial subject’s identity is defined by such bias-constructed dwelling-places. Consequently, the Other’s sense of place is a highly alienated one. The decayed suburban nature and the frightening/impersonal city of London are also “othered” entities with which the protagonists cannot interrelate. My “man-as-environment” concept envisions man and place as two subjected Others plagued by spatialisation of Otherness. The latter actually debunks the illusion of a postcolonial British Arcadia, as the immigrants’ plight is that of an antipastoral disenchantment with England. The impossibility of being a “man-in-place” in a postcolonial context precisely calls for a truly reconciling postpastoral relationship between humans and place, a relationship thus informed by the absolute need for environmental and social justice combined. Resumen Analizando las últimas novelas de Caryl Phillips (A Distant Shore y In the Falling Snow) a través de la experiencia del (medio)ambiente que viven los personajes, este artículo persigue enriquecer el diálogo entre los estudios postcoloniales y la ecocrítica urbana. Las ficciones británicas de Phillips desvelan cómo las bases racistas/coloniales occidentales que persisten en un contexto poscolonial se hacen evidentes en el fenómeno de la espacialización racial. Éste elabora espacios aparte de alteridad, impregnados de salvajes connotaciones, donde el indeseable “Otro” es excluido. El enriquecedor concepto de “man-in-environment” es reconfigurado de manera que la identidad del sujeto poscolonial acaba definiéndose por tan sesgados lugares de residencia. En consecuencia, el sentido del espacio del “Otro” está muy alienado. La decadente naturaleza suburbana y la aterradora e impersonal ciudad de Londres son también entidades ajenas con las cuales los protagonistas no pueden interactuar. Mi concepto de “man-as-environment” concibe al hombre y al lugar como dos “Otros” sometidos, acosados por la espacialización de la alteridad. Esto último desacredita la ilusión de una Arcadia poscolonial británica, en tanto que los aprietos de los emigrantes es tal que se crea un desencanto antipastoril con Inglaterra. La imposibilidad de ser un “man-in-place” en un contexto poscolonial demanda precisamente una auténtica y reconciliadora relación postpastoril entre hombres y lugares, es decir, una relación caracterizada por la absoluta necesidad de aunar justicia social y medioambiental. 

A Life Lived

2017 ◽  
Author(s):  
Jin Y. Park
Keyword(s):  
Lived Experience ◽  
Buddhist Philosophy ◽  
Western Philosophy ◽  
Philosophy Of Life ◽  
Different Dimensions ◽  
Male Dominated ◽  
The Way

Chapter 7 aims to identify the nature of women’s Buddhist philosophy. Iryŏp’s approach to Buddhism also directs us to different dimensions in which women encounter Buddhist philosophy, which is identified as narrative philosophy, philosophy of life, based on lived experience. By examining Kim Iryŏp’s life and philosophy as a paradigmatic example of women’s philosophy in connection with Buddhism, this chapter brings attention to the way women engage with Buddhism and philosophy and offers a way of philosophizing that challenges the male dominated and Western philosophy based mode of philosophizing.

Fundamentals of Learning Theories

2011 ◽  
pp. 347-352 ◽  
Author(s):  
Victor X. Wang
Keyword(s):  
Critical Thinking ◽  
Transformative Learning ◽  
Learning Theory ◽  
Growth And Development ◽  
Learning Theories ◽  
Self Reflection ◽  
Effective Learning ◽  
Self Actualization ◽  
How People Learn ◽  
The Way

Humans have different interpretations of learning theories and different beliefs about how people learn. All these beliefs may come from personal experience, self-reflection, observation of others, and through the experience of trying to teach or persuade someone else to your way of thinking. In a nutshell, everyone keeps learning every waking minute, using different learning theories. In democratic cultures, people may prefer critical thinking as an effective learning theory whereas in authoritarian cultures, people may like rote learning or memorization as an effective learning theory. It is extremely difficult to determine which learning theories are better than others because people are engaged in informal or formal learning to change the way they see themselves, change the way they see other people, and change the way they see situations (Cramer & Wasiak, 2006). All these learning theories are valuable in guiding one’s action in a particular culture, subculture, or even a particular setting. Although scholars have different interpretations of learning theories, the goal of any learning theory is the same. For example, Merriam (2004) explains a learning theory as leading to learners’ growth and development. Mezirow explains the theory of transformative learning as helping learners achieve perspective transformation. Maslow considers the goal of learning to be self-actualization: “the full use of talents, capacities, potentialities, etc.” (p. 150). Some learning theories such as the theory of andragogy encourage learners to be self-directed in learning whereas other theories emphasize the roles of teachers as information transmitters instead of learning facilitators, thus placing learners at the feet of master professors.

The Articulating-Self Inside Out

2020 ◽  
pp. 73-86
Author(s):  
Somayeh Noori Shirazi
Keyword(s):  
Cultural Identity ◽  
Gender Identity ◽  
Lived Experience ◽  
Middle Eastern ◽  
The Self ◽  
Iranian Woman ◽  
Inside Out ◽  
The Way

This chapter maps the different ways with which an Iranian woman artist, Katayoun Karami, critically responds to the stereotypes about the depiction of cultural identity in the artworks of female artists with a Middle Eastern background. The key point of Karami's response is the way she applies her self–portrait to articulate the self and her subjectivity, which is analysed in this chapter by examining one of her works named the Other Side. In this installation, the artist demonstrates the construction of gender identity in today's Iran through her personal perception of veiling. Working within the frameworks of feminist and Orientalist discourses, this chapter aims to explore how Karami's lived experience as a continual activity of becoming has been formed through the experience of veiling, and what strategies are deployed by her to interrogate the presumptions about the image of the veiled body in Western and Iranian contexts.

Seduction and Surprise

2017 ◽  
pp. 188-205
Author(s):  
Dina Mendonça
Keyword(s):  
Lived Experience ◽  
Crucial Role ◽  
The Family ◽  
Situated Approach ◽  
The Way

The chapter explores the meaning of seduction from a situated approach to emotions by tracing the way surprise uncovers emotional traits that enable commitment. The adoption of a Situated Approach reveals how emotions are intrinsically tied to the situations from which they arise and the crucial role of surprise. The emotion of surprise is central for the value of experience because it amplifies other emotions as well as other traits, and details of the lived situations fixing the meaning of the lived experience. The examination of how various emotions belong to the family of surprise further explains the established differences between persuasion, manipulation and seduction. Ultimately the chapter shows that seduction asks for the recognition of various layers of emotional reality, and how they are made visible by the way in which seduction establishes commitments.

Dilthey, Wilhelm (1833–1911)

2018 ◽  
Author(s):  
Rudolf A. Makkreel
Keyword(s):  
Lived Experience ◽  
Natural Sciences ◽  
Human Sciences ◽  
Critique Of Pure Reason ◽  
Descriptive Psychology ◽  
Wilhelm Dilthey ◽  
Ordinary Life ◽  
Philosophy Of Life ◽  
Causal Laws ◽  
The Way

Wilhelm Dilthey saw his work as contributing to a ‘Critique of Historical Reason’ which would expand the scope of Kant’s Critique of Pure Reason by examining the epistemological conditions of the human sciences as well as of the natural sciences. Both kinds of science take their departure from ordinary life and experience, but whereas the natural sciences seek to focus on the way things behave independently of human involvement, the human sciences take account of this very involvement. The natural sciences use external observation and measurement to construct an objective domain of nature that is abstracted from the fullness of lived experience. The human sciences (humanities and social sciences), by contrast, help to define what Dilthey calls the historical world. By making use of inner as well as outer experience, the human sciences preserve a more direct link with our original sense of life than do the natural sciences. Whereas the natural sciences seek explanations of nature, connecting the discrete representations of outer experience through hypothetical generalizations and causal laws, the human sciences aim at an understanding that articulates the fundamental structures of historical life given in lived experience. Finding lived experience to be inherently connected and meaningful, Dilthey opposed traditional atomistic and associationist psychologies and developed a descriptive psychology that has been recognized as anticipating phenomenology. Dilthey first thought that this descriptive psychology could provide a neutral foundation for the other human sciences, but in his later hermeneutical writings he rejected the idea of a foundational discipline or method. Thus he ends by claiming that all the human sciences are interpretive and mutually dependent. Hermeneutically conceived, understanding is a process of interpreting the ‘objectifications of life’, the external expressions or manifestations of human thought and action. Interpersonal understanding is attained through these common objectifications and not, as is widely believed, through empathy. Moreover, to fully understand myself I must analyse the expressions of my life in the same way that I analyse the expressions of others. Not every aspect of life can be captured within the respective limits of the natural and the human sciences. Dilthey’s philosophy of life also leaves room for a kind of anthropological reflection whereby we attempt to do justice to the ultimate riddles of life and death. Such reflection receives its fullest expression in worldviews, which are overall perspectives on life encompassing the way we perceive and conceive the world, evaluate it aesthetically and respond to it in action. Dilthey discerned many typical worldviews in art and religion, but in Western philosophy he distinguished three recurrent types: the worldviews of naturalism, the idealism of freedom and objective idealism.

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