"Decontrol, or anarcho mysticism in psycho-sexuality": Methods and theory of a psycho-sexual individ deprogramming for elimination of the effects of power structures on a microcosmic level

2010 ◽  
Author(s):  
Isis Nijinski Pfifferling
Keyword(s):  
Power Structures

Women in Power and Decision making Positions : Conditions and Restraints

1970 ◽  
pp. 53-57
Author(s):  
Azza Charara Baydoun
Keyword(s):  
Decision Making ◽  
Political Participation ◽  
Political Life ◽  
The Political ◽  
Decision Making Process ◽  
Power Structures ◽  
Policies And Procedures ◽  
The Social ◽  
The Status ◽  
Slow Progress

Women today are considered to be outside the political and administrative power structures and their participation in the decision-making process is non-existent. As far as their participation in the political life is concerned they are still on the margins. The existence of patriarchal society in Lebanon as well as the absence of governmental policies and procedures that aim at helping women and enhancing their political participation has made it very difficult for women to be accepted as leaders and to be granted votes in elections (UNIFEM, 2002).This above quote is taken from a report that was prepared to assess the progress made regarding the status of Lebanese women both on the social and governmental levels in light of the Beijing Platform for Action – the name given to the provisions of the Fourth Conference on Women held in Beijing in 1995. The above quote describes the slow progress achieved by Lebanese women in view of the ambitious goal that requires that the proportion of women occupying administrative or political positions in Lebanon should reach 30 percent of thetotal by the year 2005!

Kritik als Ideologie

2017 ◽  
Vol 47 (188) ◽  
pp. 369-388
Author(s):  
Tilman Reitz
Keyword(s):  
Political Change ◽  
Power Structures ◽  
Political Struggle ◽  
Institutional Embeddedness ◽  
Academic Class

This contribution discusses recent debates on the adequate form of ‘critique’ with a meta-critical intention. Since the partisans of academic critique typically fail to account for the effects of their own institutional embeddedness, their methodological reflections neutralize oppositional demands and turn political struggle into a scholastic exercise. In an extension of this analysis, the article aims to show how the academic class over-estimates its potential for bringing about liberating political change, how it falsely generalizes its own conditions of existence, and how it really contributes to the justification of capitalist power structures. The suspicion that recent populist attacks on the ‘elite’ have a fundament in progressive-liberal coalitions thus finds support in the practice of progressive discourse.   

Design, power and colonisation: decolonial and anti-oppressive explorations on three approaches for Design for Sustainability

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Nicholas B. TORRETTA ◽  
Lizette REITSMA
Keyword(s):  
Power Relations ◽  
Colonial Power ◽  
Power Structures ◽  
Contemporary World ◽  
Design For Sustainability ◽  
The People ◽  
Reflexive Practice ◽  
Cross Country ◽  
Design Power ◽  
Relational Issue

Our contemporary world is organized in a modern/colonial structure. As people, professions and practices engage in cross-country Design for Sustainability (DfS), projects have the potential of sustaining or changing modern/colonial power structures. In such project relations, good intentions in working for sustainability do not directly result in liberation from modern/colonial power structures. In this paper we introduce three approaches in DfS that deal with power relations. Using a Freirean (1970) decolonial perspective, we analyse these approaches to see how they can inform DfS towards being decolonial and anti-oppressive. We conclude that steering DfS to become decolonial or colonizing is a relational issue based on the interplay between the designers’ position in the modern/colonial structure, the design approach chosen, the place and the people involved in DfS. Hence, a continuous critical reflexive practice is needed in order to prevent DfS from becoming yet another colonial tool.

University Geographies and Folk Music Landscapes

2016 ◽  
Vol 33 (1) ◽  
pp. 92-116 ◽  
Author(s):  
David K. Blake
Keyword(s):  
Mass Culture ◽  
Folk Music ◽  
Traditional Music ◽  
Rural Landscape ◽  
Power Structures ◽  
Distant Object ◽  
University Of Illinois ◽  
Liberal Politics ◽  
Cultural Form ◽  
The University

By examining folk music activities connecting students and local musicians during the early 1960s at the University of Illinois at Urbana-Champaign, this article demonstrates how university geographies and musical landscapes influence musical activities in college towns. The geography of the University of Illinois, a rural Midwestern location with a mostly urban, middle-class student population, created an unusual combination of privileged students in a primarily working-class area. This combination of geography and landscape framed interactions between students and local musicians in Urbana-Champaign, stimulating and complicating the traversal of sociocultural differences through traditional music. Members of the University of Illinois Campus Folksong Club considered traditional music as a high cultural form distinct from mass-culture artists, aligning their interests with then-dominant scholarly approaches in folklore and film studies departments. Yet students also interrogated the impropriety of folksong presentation on campus, and community folksingers projected their own discomfort with students’ liberal politics. In hosting concerts by rural musicians such as Frank Proffitt and producing a record of local Urbana-Champaign folksingers called Green Fields of Illinois (1963), the folksong club attempted to suture these differences by highlighting the aesthetic, domestic, historical, and educational aspects of local folk music, while avoiding contemporary socioeconomic, commercial, and political concerns. This depoliticized conception of folk music bridged students and local folksingers, but also represented local music via a nineteenth-century rural landscape that converted contemporaneous lived practice into a temporally distant object of aesthetic study. Students’ study of folk music thus reinforced the power structures of university culture—but engaging local folksinging as an educational subject remained for them the most ethical solution for questioning, and potentially traversing, larger problems of inequality and difference.

Kenotic Gestures

2019 ◽  
Vol 3 (1-2) ◽  
pp. 198-218
Author(s):  
Michelle Voss Roberts
Keyword(s):  
Gender Norms ◽  
Spiritual Practice ◽  
Aesthetic Theory ◽  
Power Structures ◽  
Christian Love ◽  
Love Of God ◽  
Shed Light

Christians sometimes take Christ's ken?sis, or self-emptying, as the pattern for Christian love of God and neighbor. Feminist critics suspect that this model reinforces unhealthy gender norms and oppressive power structures and contest the nature and extent of this template. Interreligious study can shed light on the debate. The Gau??ya Vai??ava tradition employs the categories of Indian aesthetic theory to explain how types of loving devotion (bhakti rasa) toward Krishna are evoked and expressed. The subordinate and peaceful modes of love for Krishna can serve as a heuristic for understanding Sarah Coakley's and Cynthia Bourgeault's retrievals of ken?sis in spiritual practice. A comparative reading suggests that objections to Coakley's version, which resembles the subordinate love of God, are more intractable due to the rootedness of its aesthetic in oppressive human experiences, while Bourgeault's reclamation of ken?sis aligns with a peaceful or meditative mode of love that feminists may more readily appreciate.

Terca, pero no pendeja: Terquedad as Theory and Praxis of Transformative Gestures in Higher Education

2020 ◽  
Vol 14 (2) ◽  
pp. 23-43
Author(s):  
Omi S. Salas-SantaCruz
Keyword(s):  
Higher Education ◽  
Sexual Violence ◽  
Doctoral Student ◽  
Power Structures ◽  
The University

In this article, the author explores the concept of terquedad or waywardness as a blueprint towards gender/queer justice in education. Using María Lugones’s (2003) theorizing resistance against multiple oppressions, the author presents Gloria Anzaldúa’s' writings in Borderlands/La Frontera (1987) and This Bridge Called My Back (1981/2015) as a project of storying the plurality of terquedad. In doing so, the author calls for a theory and praxis of terquedad as a framework to understand the embodied resistances queer and trans-Latinx/e students deploy as textual inconveniences to push back and resist the “institutional grammars” of U.S. universities (Crawford & Ostrom, 1995; Bonilla-Silva, 2012). Through a plática methodology (Fierros & Delgado Bernal, 2016), the author introduces Quiahuitl, a doctoral student engaging with a praxis of terquedad when confronted with institutional and sexual violence as she moves within and against the geographies and power structures of the university.

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