This article argues that scholars and activists concerned with peace and social justice in Israel/Palestine may unintentionally undermine their own goals when they abandon theory for praxis through recognition of parties to conflict. Recognition of ethno-national identity in peacemaking efforts helps reproduce the hegemonic order. Recognizing the subaltern here is a form of Elizabeth Povinelli's 'cunning recognition', which may do little more than produce a moral community of the recognizers. This case illustrates a broader pattern in which controversial ideas only succeed in arriving at the center of politics when they can no longer be implemented. It raises concerns about abandoning theory for praxis more generally, suggesting that theory not be abandoned because it is inconvenient for political purposes.
Peacemaking, Cunning Recognition, and the Constitution of Enmity
Dystopic utopia in Indian Maoism and the rise of the Hindu Right
Across the globe, we are seeing a popular shift of appeal from a liberal‐humanitarian imagination of the world, or even a communist‐socialist ideal, to one that is more conservative and often called ‘right‐wing populist’. In the ethnographic context analysed here, a utopian movement for revolutionary social change, led by Marx‐Lenin and Mao‐inspired Naxalite guerrillas, that once had a wide appeal in parts of India, is superseded by a more conservative utopian imagination of Hindutva forces. In exploring the Indian Maoist case, I suggest that dystopia is embedded within utopia. If those engaged in utopian social transformation seek to challenge prevailing ideology to transform people’s actions, it is equally possible for their utopian imagination to retreat into ritual that not only bears little relevance to most people but may also be potentially harmful and pave the way for other ideals to become prevalent. In analysing this Indian case, the paper suggests that we develop an anthropological theory of praxis, one that deals not only with how imaginations to change the world become realised in practice, but also accounts for multiple competing imaginations and how and why some become prevalent over others in daily life, in a dialectical process of reflection and action.
Walking on the edge: Educational praxis in higher education
Lill Langelotz, Kathleen Mahon, and Giulia Messina Dahlberg
This editorial provides a theoretical and historical framing for the issue. It does so first by providing background information about the praxis symposia from which this special issue emerged, then introducing the notion of ‘educational praxis
Supporting students’ experiences through praxis
Heidi A. Smith
home country and culture ( Montgomery 2014 ). This article wrestles with the complexities and messiness of transcultural pedagogy ( Cadman and Song 2012 ), educational praxis ( Kemmis and Smith 2008a ) and critical educational praxis ( Mahon et al. 2019
Ghosting a History without Shadows
Duane H. Davis
Philosophers hitherto have only interpreted the world in various ways; the point is to change it. —Karl Marx 1 Marx famously offered this invocation to revolutionary praxis in his eleventh Thesis on Feuerbach. Inspiring as it may be, this
Participating in and Witnessing Fair Trade and Women’s Empowerment in Transnational Communities of Practice
voluntary acts of solidarity and related transnational praxis hold for increasing the bargaining power of producer-citizens (plantation workers) vis-à-vis the state becomes salient in India since the state regulates wages and other plantation benefits via
Sketch of a Materialist Ethics
Translator : Marieke Mueller and Kate Kirkpatrick
transformations that take place between human beings and their socio-historical milieu. Moreover, between the projecting and the creative dimension of praxis and the ensemble of conditioning factors that continually act on praxis, thereby modifying its results to
Joanna L. Mosser
Scholars identify the classical and neoliberal commitment to consumption, production, and self-directing individualism as a cultural barrier to ecological thinking and action. The state's complicity in the production of market-based norms and practices hostile to ecological thinking is widely acknowledged. Some solutions, in turn, advocate the liberating force of critical pedagogies that cultivate alternative conceptions of the individual, place, production, consumption, and environment. Missing in this literature is a consideration of the implications of state-based instructional methods for the pursuit of such critical, liberating pedagogies. This article revisits the sovereign territorial state as a modern form of political authority and explores the implications of the state's project of self-authoring standardization and consolidation for the development of ecological thinking and action. The epistemology and ontology of the modern state is rooted in a praxis of subject-hood that dismisses, and constructs as dangerous, the anarchic, self-authoring tendencies of the everyday. Recovering the everyday as a site of authorship, agency, and choice is a first step to creating individuals who take seriously the demands of ecological thinking and action.
first section of the chapter on the organization, which is entitled “Organized Praxis and Function.” First, we will introduce the concept of the organization, discuss the themes of homogeneity, spatiality, and temporality, and compare the organization
communities they move between. Knowledge of students’ practices when entering higher education is necessary for educators to engage in educational praxis, which involves making ‘morally informed and committed action’ that also ‘helps to shape social