scholarly journals Research for the People, by the People: The Political Practice of Cognitive Justice and Transformative Learning in Environmental Social Movements

2019 ◽  
Vol 11 (20) ◽  
pp. 5611
Author(s):  
Jane Burt

This paper describes how Changing Practice courses, developed by environmental activists in South Africa and based on social learning practice, have seeded cognitive justice action. For the educator-activists who facilitated these courses, it became apparent that we needed a bold emancipatory pedagogy which included cognitive justice issues. This enabled us and the activist-researcher participants to understand the extent to which local, indigenous, and spiritual knowledge had been excluded from water governance. The paper investigates how participants in the ‘Water and Tradition’ change project, established by the Vaal Environmental Justice Alliance (VEJA, engaged with cognitive justice, to demonstrate how African spiritual practice offers a re-visioning of the natural world. Finally, using the tools of critical realist theory, the paper reviews how VEJA bring about transformative social action through their participation in the Changing Practice course.

2021 ◽  
Author(s):  
◽  
Jane Caroline Burt

This thesis by publication is an applied study into transformative learning as an emancipatory practice for water justice. It is guided by the core research question: How can cognitively just learning be an activist practice in social movements working towards water justice? To address this question, I use the applied critical realist approach which makes use of three moments of moral reasoning which are very similar to the approach adopted in the learning intervention that is the focus of this research. These three moments are: Diagnose, Explain, Act – sometimes known as the DEA model (Bhaskar, 2008, 243; Munnik & Price, 2015). The research object is the Changing Practice course for community-based environmental and social movements. The course was developed and studied over seven years, starting from the reflexive scholarship of environmental learning in South Africa, particularly the adult learning model of working together/working away developed through the Environmental Education Association of Southern Africa in partnership with the Environmental Learning Research Centre at Rhodes University (Lotz-Sisitka & Raven, 2004). We (the facilitators/educators) ran the Changing Practice course three times (2012-2014; 2014-2016; 2016-2018), in which I generated substantive data which forms the empirical base on which this study was developed. We found the concept of cognitive justice (Visvanathan, 2005; de Sousa Santos, 2016) to be a powerful mobilizing concept with which to carry out emancipatory research and learning, in three ways. First, it brought together a group of researchers, activists and practitioners from different organizations to work on how to strengthen the role of civil society in monitoring government water policy and practice (Wilson et al., 2016). Second, within the Changing Practice course itself, it became a principle for guiding learning design and pedagogy as well as a way of engaging in dialogue with the participants around the politics of knowledge, exclusion and inclusion in knowledge production, systems of oppression and multiple knowledges (Wilson et al., 2016; Burt et al., 2018). Thirdly, the participants’ change projects (the applied projects undertaken during the ‘working away’ phase between course modules), allowed participants to draw on different knowledge systems, which they learnt to do in the ‘working together’ modules, and to address cognitive justice concerns linked to environmental justice. The change projects also challenged our learning pedagogy by raising contradictions in the course’s approach to learning that needed to be transformed in order for our pedagogy to be more cognitively just. Throughout this thesis I argue that the work of cognitive justice deepens the connections between people, institutions and structures, particularly in relation to transformative learning. Our intention was to identify and critique structures and ideologies that perpetuated oppressive relations, and then to identify and enact the work needed towards transforming these relations. This is why I often refer to cognitive justice as a solidarity and mobilizing concept, and I use the term cognitive justice praxis to mean the reflection and actions that are needed to enact cognitive just learning. The facilitators and participants of the Changing Practice course worked to remove the layered effects of oppression both in the practice of water justice and in the learning process itself. We worked, however imperfectly, with a caring, collectively-held ethic towards each other and the world. Using the DEA model I applied the critical realist dialectic to analyse contradictions and generate explanations through four articles as reflexive writing projects (See Part 2 of this thesis). I used the critical realist dialectic both to reveal contradictions, investigate how these contradictions have come to be, and to generate alternative explanations and action to absent them. Through this research I identified four essential mechanisms for cognitively just environmental learning: care work, co-learning, reflexivity and an interdisciplinary approach to learning scholarship as learning praxis. The essential elements that made the Changing Practice course so effective were the working together/working away design, the encouraging of participants to make the change project something they were passionate about, and the situating and grounding of the Changing Practice course within a social movement network. We were able to show that for academic scholarship to contribute meaningfully to cognitively just learning praxis, it needs to be collaborative and reflexive, and start from the embodied historical and contextual experience of learning as experienced and understood by participants on the course. This demanded an interdisciplinary approach to work with contradictions in learning practice, one that could take into consideration different knowledges and knowledge practices beyond professional disciplines. Both social movement communities and scholarly communities have valuable knowledge to offer each other. As argued in article one, rather than a lack of knowledge, what more often limits our emancipatory action are factors that prevent us from coming closer together. (Burt et al, 2018) This research revealed that social movement learning towards water justice is multi-level care work, the four levels being: individual psychology, our relations with others, our relations with structures such as our social movements, and our relations with the planet. When such care work attains self- reflexivity, practice-reflexivity, co-learning and collective scholarship, it is able to absent the contradictions that inhibit cognitive justice. This thesis is a record of our attempts to learn how to achieve this.


2018 ◽  
Vol 2 (1) ◽  
pp. 17
Author(s):  
Ahmad Fauzi ◽  
Chusnul Muali

Pesantren and social value system is the result of constructing kiai's thoughts and social actions as an inseparable entity. This study aims to interpret the role and social action of kiai Moh Hasan, both as a fighter (al-haiah al-jihaadi li'izzi al-Islaami wal muslimin) in the community as well as guidance and guidance for the community (al-haiah al ta 'awuny wa al takafuly wal al ittijaahi) and teaching in educational institutions (al-haiah al ta'lim wa al-tarbiyah), significantly contributes greatly to the social realities of society in Indonesia. Portrait of central figure kiai Moh Hasan can not be separated from the depth of his field of Islamic science, simplicity, kezuhudan, struggle, sincerity and generosity. This view, not only recognized among the people around the boarding school, students and colleagues, but also spread in some areas in Indonesia. The fame of kiai Moh Hasan among scholars, habaib and society has many karamah and some other privileges, not even a few from the social recognition of kiai Moh Hasan Genggong, because the kiai are believed to have closeness with God, thus perceived as auliya'Allah. Thus the role and social actions of the kiai above, gave birth to the value system, so as to influence and move the social action of other individuals. The internalization of the aforementioned values becomes social capital in building a spiritual-based transformative leadership, as a strong leadership model and conducts various changes in the social field, by transforming the value of the ethical values.


2014 ◽  
Vol 69 (1) ◽  
pp. 186-218 ◽  
Author(s):  
Marcelo Vieta

SummaryThis article considers Argentina’sempresas recuperadas por sus trabajadores(worker-recuperated enterprises, or ERTs) astransformative learning organizations. ERTs are illustrative of how workers’ conversions of capitalist firms into worker cooperatives—especially conversions emerging from troubled firms and in moments of deep socio-economic crises—transform workers (from managed employees to self-managed workers), work organizations (from capitalist businesses to labour-managed firms), and communities (from depleted to revitalized and self-provisioning localities).Theoretically, the study is grounded in class-struggle, workplace learning, and social action learning approaches. These theoretical perspectives help the study work through how workplace conversions by workers, when converting troubled investor-owned or proprietary firms into worker coops, act as catalysts for contesting workplace exploitation and capitalist crises, while also beginning to move beyond them by forging new social relations of production and exchange. In the case of Argentina’s ERTs, crises in the political economy and micro-economic crises at the point of production during the collapse of the neoliberal model at the turn of the millennium heightened workers’ self-awareness of their situations of exploitation and motivated collective action. As a result, new worker cooperatives were created that also stimulated the social, cultural, and economic renewal of surrounding communities.The study’s research method relies on extended case studies of four diverse ERTs, which included ethnographic observation and in-depth interviews. Observations of daily workflows were conducted, as well as interviews and informal conversations with founding and newer ERT workers. In a more structured portion of the interview protocol, key-informants were asked to reflect on how they had personally changed after being involved in the ERT, and how production practices and involvement with the community had transformed in the process of conversion.The article concludes by outlining how worker, organizational, and community transformations emerge from workers’ processes ofinformal learningandlearning in struggleas they collectively strive to overcome macro- and micro-economic crises and learn to become cooperators. This learning, the study shows, occurs in two ways:intra-cooperativelyvia informal workplace learning, andinter-cooperativelybetween workers from different ERTs and with surrounding communities. The self-management forged by ERTs thus embodies new, cooperative, and community-centered values and practices for these workers that, in turn, sketch out different possibilities for economic and productive life in Argentina.


2020 ◽  
Vol 6 (2) ◽  
pp. 299
Author(s):  
Nur Huda

<p><em>Tawasul</em> dan <em>Tabaruk </em>merupakan tradisi yang sudah banyak dipraktekkan oleh masyarakat muslim pada saat berdoa di makam. Kedua tradisi ini juga sering disalahpahami sebagai praktek yang menjerumuskan kepada kemusyrikan. Penelitian ini bertujuan untuk mengungkap aspek living hadis pada tradisi <em>tawasul</em> dan <em>tabaruk</em> warga Desa Bonang di makam Sunan Bonang dengan menggunakan metode deskriptif induktif, dan menganalisisnya dengan teori tindakan sosial Max Weber. Penelitian ini menghasilkan beberapa temuan. Pertama, tradisi ini merupakan suatu living hadis. Kedua, berdasarkan tipe tindakan tradisional, para pelaku tradisi ingin terus menerus menghormati Sunan Bonang dengan cara melestarikan tradisi yang sudah dilakukan secara turun temurun. Ketiga, tindakan afektif, memperlihatkan bahwa para pelaku memiliki ikatan emosional dengan para tokoh agama dan waktu pelaksanaan (malam Jumat). Keempat, tindakan instrumental rasional, para pelaku secara sadar mampu melaksanakan tradisi tersebut, baik dari aspek sumber daya manusia maupun aspek finansial. Kelima, rasionalitas nilai, pelaku ingin meniru perilaku tokoh-tokoh agama dan membiasakan diri bersedekah sekaligus ingin menanamkan nilai solidaritas jamaah.</p><p> </p><p>[<strong><em>Tawasul</em> and <em>Tabaruk</em> Traditions in Sunan Bonang’s Tomb Lasem Rembang: A Study of Living Hadith</strong>.<strong> </strong><em>Tawasul</em> and <em>tabaruk</em> are traditions that have been widely practiced by Muslim communities when praying at the grave. These two traditions are also often misunderstood as practices that lead to idolatry. This study aims to reveal aspects of the living hadith in the tradition of <em>tawasul</em> and <em>tabaruk</em> of the people of Bonang Village in the Sunan Bonang tomb by using the inductive descriptive method, and by analyzing it through Max Weber's theory of social action. This study yielded several findings. First, this tradition is a living hadith. Second, based on the type of traditional action, traditional actors want to continue to respect Sunan Bonang by preserving traditions that have been carried out from generation to generation. Third, affective action shows that peoples have an emotional bond with religious leaders (<em>ulama</em>) and the time of implementation (Thursday night). Fourth, rational instrumental action, where the actors are consciously able to carry out the tradition, both from the human resource and financial aspects. Fifth, value rationality, the people want to imitate the behavior of religious figures and get used to giving alms at the same time wants to instill the value of solidarity among the <em>jama'a</em>.]</p>


2019 ◽  
pp. 267-288 ◽  
Author(s):  
Kimberly B. Rogers

I use affect control theory (ACT) to show how we apply cultural knowledge to classify and form impressions of the people we encounter, producing inequality as widely shared cultural beliefs are translated into predictable patterns of social action. I apply ACT measurement dimensions (evaluation, potency, and activity) to show that cultural beliefs about social groups, known as “social identity meanings,” convey groups’ relative positions within systems of inequality such as race/ethnicity, national origin, gender, sexuality, religion, and social class. I find that privileged groups (e.g., whites, the rich, heterosexuals, Americans, and Christians) are higher in power (potency) but lower in status (evaluation) than other groups across dimensions of inequality. This meaning profile is shared by roles, traits, and behaviors that signify authority across diverse social domains. I consider the implications of these findings and of ACT more broadly for understanding how inequalities reflected in cultural meanings are often reproduced through interactions.


2016 ◽  
Vol 8 (3) ◽  
pp. 232
Author(s):  
Henry Kerich

<p>Business ethics are moral principles and doctrines that determine behavior in the business world. Although the purpose of every business is to earn profits, it also ought to pay a major role in society by ensuring fair practices. Instead of fairness and equality, greed has taken over the present business scenario leading to unethical business practices. World Bank and International Monetary Fund have been criticized for harsh imposition of austerity measures on member borrower countries. IMF programs are connected with adverse social action like reduced investment in public health and education in the recipient countries resulting in ethical violation and lack of corporate social responsibility to the communities served. A number of World Bank financed projects have social and environmental effects for the people in the affected areas resulting in ethical issues criticism. The IMF and World Bank have also been criticized for violation of ethical issues of equity and fair play.</p>


Author(s):  
A. O. Kushnierova

The article deals with the verbal world picture analysis through the prism of English phraseology and the peculiarities of phraseologization of phrases in view of the culturally motivated vision of the world by particular linguistic communities. The objective of this paper is a study of phraseological (set) expressions in order to identify ontological and cultural components in language. The certain tendency of illustrating verbal world picture in phraseological (set) expressions was revealed. The study has demonstrated that phraseological (set) expressions, which most vividly illustrate the British cultural identity, are genetically linked to the most common and widespread areas of human activity, namely food, the natural world that surrounds us, and certain "endemic" phenomena of British life. The phraseological picture of the world acts as a set of knowledge about the world and can give a complete description of a particular nation or people. The examples of phraseological set expressions given allow us to see the phraseological composition of language reflects cultural identity not only as a fragment of reality, given to the ethnic community in immediate perception, but also the lifestyle, beliefs, worldviews, national character, temperament, value system - the mentality of the people, their social consciousness in general. Thus, the phraseology becomes a certain extra-linguistic reality that not only realizes the linguistic consciousness and perception of the speaker, but alsoforms a vision through the prism of phraseology, which is based on the cultural territorial perception of a nation.


2017 ◽  
Vol 15 (3) ◽  
pp. 223-240 ◽  
Author(s):  
Peter Westoby ◽  
Kristen Lyons

This article analyses the sustainability school (SS) program of the National Association of Professional Environmentalists (NAPE), Uganda. The focus is on how the social network, enabled by the SS program, fosters social and transformative learning. The significance of this approach to community-based education for social change, including in the context of resource conflict and displacement, is considered. Findings focus on the local-level impacts of the program, including the ways in which collective and community organizing, and educational methodology shape both social and transformative learning. Discussion considers the importance of not only the “social” element of transformative learning but the need—within conflict and dangerous contexts—to link the social explicitly to building organization and a social movement that provides a structural container for people to engage in critical thinking and social action.


2020 ◽  
Vol 14 (1) ◽  
pp. 113-129
Author(s):  
Wardah Nuroniyah

There are a lot of divorces conducted outside the court that occurs in Cangkring Village, Indramayu Regency. Uniquely in this village Lebe (a marriage registrar officer) became a facilitator in matters of divorce including in terms of handling administratively the data of divorced couples without submitting to the Religious Courts. Through a socio-juridical study, it is understandable as a choice for the community in resolving conflicts in marriages. There are many reasons for choosing divorce by Lebe, the individual reasons, such as the geographical location of the village that far from the court, economic factors, early marriage, low human resources, or local socio-cultural conditions that affect a person to do divorce through the Lebe. Based on the theory of social action by Talcott Parsons, the actors who chose divorce through Lebe are considered easier to achieve its goal of divorce. Divorce by Lebe in Cangkring village is intended to curb peace and legal protection for the people who have a very high divorce rate. The community was given convenience because the rules in divorce are not as complicated as the divorce process in the Religious Court, even though it is considered illegal.


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