Relevant bibliographies by topics / Ethical cultural movement

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Ethical cultural movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Ethical cultural movement"

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Merryman, JH. "Cultural property ethics." International Journal of Cultural Property 7, no. 1 (January 1998): 21–31. http://dx.doi.org/10.1017/s0940739198770043.

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After briefly discussing ethics in general, stating the public interest in cultural property, and positing that collecting and dealing in cultural objects are not inherently unethical activities, the writer contrasts ethical attitudes toward legal controls over the international movement of people and of cultural objects. He then discusses the ethical bases of cultural property export controls and ethical questions raised by dealing in and collecting cultural objects, and identifies particular applications of export controls that are ethically unproblematic or ethically clouded. He discusses the difficult area of antiquities and questions whether anyone involved in it - from source nations, archaeologists, and ethnographers to museums, collectors, and the art trade - has clean hands. Finally, he states a hypothetical case of invited theft and asks readers to decide what the ethical response would be.
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S, Tamilarasan. "Social concepts in Pathinen keel kanakku texts." International Research Journal of Tamil 1, no. 2 (April 30, 2019): 28–35. http://dx.doi.org/10.34256/irjt1924.

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Human movement is said to be the social movement, which include cultural habits and customs, practices, beliefs and rituals. These movements create values. Ideology gets created through values. Multiplicity of ideologies gives way to concept. Concepts contain the information of the people’s livelihood of that particular period. The aim of this article is to study the kind of place given to the cultural concepts in the ideologies of the period of the ethical treatise of ‘pathineN kiizhkaNakku’.
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Arslan, Mahmut. "The work ethic of medieval Muslim Ahi brotherhood: A comparison with Catholic and Puritan work ethics." Bussecon Review of Social Sciences (2687-2285) 2, no. 2 (December 7, 2020): 1–13. http://dx.doi.org/10.36096/brss.v2i2.201.

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This paper compares and analyzes the Catholic Social Teaching, Puritan work ethic and Islamic ethic of medieval Muslim Ahi Brotherhood of Anatolia in terms of business ethics. A high level of similarity can be found between Catholic social teaching (CST) and a branch of the Islamic work ethic of Ahi movement. Islamic Ahi work ethic has also significant similarities with the historical Protestant work ethic. This similarity reveals the opportunity to cooperate and to foster a more humanitarian workplace, particularly in multi-cultural organizations both for Christians and Muslims. We can argue that many ethical problems arise in organizations as a result of a violation of ethical values and virtues. Corruption, sexual harassment, mobbing, nepotism, are direct results of the lack of such virtues. Therefore, it is possible to merge Catholic, Protestant and Islamic values to create a more humane workplace.
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Parchev, Ofer. "The Individualist Power and Adaptive New Religious Movement: Scientology Individual as an Ethical Subject." Review of European Studies 11, no. 4 (September 29, 2019): 33. http://dx.doi.org/10.5539/res.v11n4p33.

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New religion movements are one of the most interesting social phenomena in recent decades. As an alternative communal and individualist way of life, these movements offer a transcendental, non-secular way of life that challenges the values of liberal society while remaining within its legal and normative boundaries. In the course of this paper, and by using an analytical description of Foucault’s assumptions, I will examine the discursive and practical operation of the Scientology Church as a new religion movement that transcends the individual subject. I will describe the themes of Scientology as pastoral techniques, and its neo-liberal subjective constitution as a part of the conservative, normative mechanism of modern Western society, while arguing that they pose, at the same time, a potential ethical alternative that subverts the epistemological boundaries of Western liberal society.
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Benussi, Matteo. "Ethnic Muslims and the ‘Halal Movement’ in Tatarstan." Anthropological Journal of European Cultures 27, no. 1 (March 1, 2018): 88–93. http://dx.doi.org/10.3167/ajec.2018.270113.

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The ‘halal movement’ is an orientation predominantly mobilised by urban youth and by the emerging urban middle class in Tatarstan. It articulates a cosmopolitan, universal Islamic discourse, explicitly separates ethnicity and Muslimness, and stages religion as an ethical issue, tied neither to a nation nor to a theological doctrine.
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Ross, Karen, Megan K. McCabe, and Sara Wilhelm Garbers. "Christian Sexual Ethics and the #MeToo Movement." Journal of the Society of Christian Ethics 39, no. 2 (2019): 339–56. http://dx.doi.org/10.5840/jsce201939238.

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These three reflections look at the theological and ethical implications of sexual violence in light of the attention brought by #MeToo. The first explores ethnographic interviews which indicate that Church leaders, teachers, and parents contribute to rape culture by leaving sexual violence unaddressed in Christian sexual education, arguing that it must be reconstructed to eliminate the Church’s participation in a culture that promotes gender-based violence. The second notes that feminist scholarship has made the case that rape and “unjust sex” are associated with what is considered acceptable heterosexuality, require the category of “cultural sin” to account for the social responsibility of persons. Finally, the third explores how a feminist political theological ethics of “dangerous memory” is required to critique of the structures and systems that violate women’s selves and bodies.
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Roberts, Megz. "Embodied Ethical Decision-Making: A Clinical Case Study of Respect for Culturally Based Meaning Making in Mental Healthcare." American Journal of Dance Therapy 43, no. 1 (January 15, 2021): 36–63. http://dx.doi.org/10.1007/s10465-020-09338-3.

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AbstractHow does embodied ethical decision-making influence treatment in a clinical setting when cultural differences conflict? Ethical decision-making is usually a disembodied and rationalized procedure based on ethical codes (American Counseling Association, 2014; American Dance Therapy Association, 2015; American Mental Health Counseling Association, 2015) and a collective understanding of right and wrong. However, these codes and collective styles of meaning making were shaped mostly by White theorists and clinicians. These mono-cultural lenses lead to ineffective mental health treatment for persons of color. Hervey’s (2007) EEDM steps encourage therapists to return to their bodies when navigating ethical dilemmas as it is an impetus for bridging cultural differences in healthcare. Hervey’s (2007) nonverbal approach to Welfel’s (2001) ethical decision steps was explored in a unique case that involved the ethical decision-making process of an African-American dance/movement therapy intern, while providing treatment in a westernized hospital setting to a spiritual Mexican–American patient diagnosed with PTSD and generalized anxiety disorder. This patient had formed a relationship with a spirit attached to his body that he could see, feel, and talk to, but refused to share this experience with his White identifying psychiatric nurse due to different cultural beliefs. Information gathered throughout the clinical case study by way of chronological loose and semi-structured journaling, uncovered an ethical dilemma of respect for culturally based meanings in treatment and how we identify pathology in hospital settings. The application of the EEDM steps in this article is focused on race/ethnicity and spiritual associations during mental health treatment at an outpatient hospital setting. Readers are encouraged to explore ways in which this article can influence them to apply EEDM in other forms of cultural considerations (i.e. age) and mental health facilities. The discussion section of this thesis includes a proposed model for progressing towards active multicultural diversity in mental healthcare settings by way of the three M’s from the relational-cultural theory: movement towards mutuality, mutual empathy, and mutual empowerment (Hartling & Miller, 2004).
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Kosiewicz, Jerzy. "Championing Physical Cultural Sciences." Physical Culture and Sport. Studies and Research 82, no. 1 (June 1, 2019): 67–93. http://dx.doi.org/10.2478/pcssr-2019-0014.

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AbstractThe term “physical culture” is, first of all, associated (referring to the etymology of the word “culture” from the Latin “colo,-ere”, meaning “to cultivate”, “to inhabit” or “to honor”) with cultivation and taking care of the human “physis” – obviously in the context of social and natural environment. What matters in physical cultural reflection is not movement as such – as a purely physical phenomenon – but only such a form of movement which has been cultivated and attributed with conventionalized social values of symbolic and autotelic character. Biological sciences connected with the human being are traditionally – after MacFadden, among others – counted among physical cultural sciences. Because of the bodily foundations of human physical activity, they perform a significant cognitive function: they describe natural foundations of special forms of movement, but they are not offering knowledge of cultural character. As there are no values in the human being’s nature, the biological sciences within the institutional field of physical culture can with their separate methodological and theoretical assumptions only offer an auxiliary, supportive function. Physical cultural sciences are primarily dealing with the significant relations between humans in physical cultural practices, with knowledge of an axiological (ethical and aesthetical) and social (philosophical, sociological, pedagogical, historical or political) character. The alleged superiority of biological sciences within physical cultural sciences and the connected marginalization of the humanities – which constitute, after all, a necessary and hence an unquestionable foundation for cultural studies – is, therefore, a clear challenge in the institutional field of physical culture.
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Richards, Ian. "Public Journalism and Ethics." Media International Australia 95, no. 1 (May 2000): 171–82. http://dx.doi.org/10.1177/1329878x0009500115.

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Although it has been hailed as the salvation of American journalism, public journalism poses many dilemmas. While the most immediate of these arise from its definitional imprecision, some of the most significant are in the area of journalism ethics. Some of the problems emerge from public journalism's disregard of traditional notions of journalistic objectivity, others from the inherent conflict between serving the public and serving the market. At the same time, the public journalism movement has yet to confront the fact that ethical debates in journalism have generally been constructed around the individual, thereby ignoring the reality that most ethical problems originate at the level of ownership and management. While it is too soon to determine just how well public journalism will adapt to Australian conditions, it is clear that it has a long way to go before it justifies the extravagant claims that have been made in its name.
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Ward, Sue. "Dirtgirlworld: Corporate Social Responsibility and Ethical Consumption in the World of Children's Television Programming." Media International Australia 145, no. 1 (November 2012): 29–38. http://dx.doi.org/10.1177/1329878x1214500105.

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Discussions in the field of ethical consumption usually refer to the mainstreaming of ethical and environmental concerns that impact on consumer behaviour in the consumption of food and material goods, and in some cases to television programs (especially lifestyle and makeover programs) that acknowledge the environmentally concerned viewer by encouraging the consumption of goods and services that minimise environmental impact. These studies recognise the field of commodity consumption as an important site for thinking about practices of identity-formation and the construction of the self as a responsible, environmentally and ethically concerned citizen who makes politically based decisions in everyday practice. But rarely is a TV program itself presented as a green commodity produced with the intention to be ecologically and ethically sound in its branded identity. This article showcases the production and distribution of the preschool television program dirtgirlworld as a response by ecologically minded individuals to engage with the challenges of today's environmental crises. This is a case study that connects ethical consumption and corporate social responsibility with screen production and distribution. The central thrust of this article is to posit the example of dirtgirlworld as part of a global social movement towards a more ecologically sustainable existence. However, the suggestion here is that this case study also lends itself to much-needed conversation about how media studies can engage with our current ecological crises beyond the practice of eco-criticsm.
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Dissertations / Theses on the topic "Ethical cultural movement"

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Åsfjäll, Linnea. "Between Personal and Professional : Swedish journalists' perception of professional ethics in the wake of the #MeToo movement." Thesis, Södertörns högskola, Journalistik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-40947.

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This thesis is a qualitative study that examines the correlation between the activist movement #MeToo and the possible effects it had on journalists’ professional conduct with regard to ethics, through the theoretical framework of journalism culture and patriotic journalism. The analysis is based on six semi- structured interviews with journalists that were involved in publications during the height of the #MeToo movement in Sweden. The study indicates that the movement influenced the informants, several found it difficult to differentiate the personal and work-related impact it had on them at the time. Their intense coverage of the movement was fueled by the engaged public, as well as the activist movement itself, which could be interpreted as market orientation or interventionism – or both. Their expressed solidarity with the movement’s values and goals, as well as the fact that their own industry had a specific #MeToo- campaign, positioned the journalists between their solidarity to the society and their professional identity.
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Brugh, Christopher Scott. "Theravāda “Missionary Activity”: Exploring the Secular Features of Socio-Politics and Ethics." TopSCHOLAR®, 2019. https://digitalcommons.wku.edu/theses/3119.

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The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism. In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”
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Ganoe, Kristy L. "Mindful Movement as a Cure for Colonialism." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1367936488.

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Salmons, Patrick Jeremiah. "Hip Hop Voices in the era of Mass Incarceration: An examination of Kendrick Lamar and The Black Lives Matter Movement." Thesis, Virginia Tech, 2017. http://hdl.handle.net/10919/77954.

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The United States has many problems currently, the most persistent of which is the issue of race, and the problem of Mass Incarceration. This thesis addresses what Mass Incarceration is, as well as developing a theoretical understanding of how to overcome Mass Incarceration through the music of Kendrick Lamar and The Black Lives Matter Movement. This thesis presents the questions: What is the era of Mass Incarceration? How does Kendrick Lamar's music inform the problems of Mass Incarceration? How does The Back Lives Matter Movement use this information to create a solidarity movement against the oppression of African Americans? What does this mean going forward? Creating a synthesis of Mass Incarceration, the music of Kendrick Lamar, and The Black Lives Matter Movement, that overlaps and propels an intersection of culture and activism that inform one another. This all leads to the main takeaway of the thesis, that attempts to provide an interpretive understanding that pop culture, social media, and activism have created a different civil sphere, a Black public sphere that informs and educates through different avenues. All in all this thesis shows that music, social movements, and policy are all interconnected, and the music of Kendrick Lamar and the activism of The Black Lives Matter Movement provide a catalyst for change in the era of Mass Incarceration.
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Lutzel, Justine Ann. "Madness as a Way of Life: Space, Politics, and the Uncanny in Fiction and Social Movements." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1384337221.

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d'Elena, Grisel. "The Gender Problem of Buddhist Nationalism in Myanmar: The 969 Movement and Theravada Nuns." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2463.

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This thesis uses transnational and Black feminist frameworks to analyze Buddhist nationalist discourses of gender and violence against religious and ethnic minorities in Myanmar. Burmese Buddhist nationalists’ marginalization of the Muslim Rohingya ethnic minority is inextricably linked to their attempts to control Buddhist women. Research includes interviews with U Ashin Wirathu, the leader of the monastic-led nationalist group, the 969 Movement, and with other monks of the organization, as well as with non-nationalist monks, nuns and laywomen. I also analyze Theravada textual discourse as read by my subjects in light of the history of Myanmar to understand the ways the local Theravada tradition has marginalized women and non-Buddhists. By connecting the lack of bhikkhuni ordination and laws hindering Buddhist women from marrying non-Buddhist men with the portrayal of the Rohingya as a threat to the nation, I show how Buddhist nationalists attempt to consolidate power and forestall the democratization process.
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Vallecillo, Raquel D. "Border Crossings and Transnational Movements in Sandra Cisneros’ Spatial Narratives Offer Alternatives to Dominant Discourse." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3192.

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My study aims to reveal how ideologies, the way we perceive our world, what we believe, and our value judgments inextricably linked to a dominant discourse, have real and material consequences. In addition to explicating how these ideologies stem from a Western philosophical tradition, this thesis examines this thought-system alongside selections from Sandra Cisneros’ Woman Hollering Creek and Caramelo or Puro Cuento. My project reveals how Cisneros’ spatial narratives challenge ideologies concerning the border separating the United States and Mexico, which proves significant as the project of decolonization and understanding of identity formation is fundamentally tied to these geographical spaces. Through the main chapters in this thesis, it is proposed that Cisneros’ storytelling does not attempt to counter fixed ideas of spaces and identity or an alleged objective Truth and single History by presenting a true or better version, but offers alternative narratives as a form of resistance to dominant discourse.
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Parra, Witte Falk Xué. "Living the law of origin : the cosmological, ontological, epistemological, and ecological framework of Kogi environmental politics." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274896.

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This project engages with the Kogi, an Amerindian indigenous people from the Sierra Nevada de Santa Marta mountain range in northern Colombia. Kogi leaders have been engaging in a consistent ecological-political activism to protect the Sierra Nevada from environmentally harmful developments. More specifically, they have attempted to raise awareness and understanding among the wider public about why and how these activities are destructive according to their knowledge and relation to the world. The foreign nature of these underlying ontological understandings, statements, and practices, has created difficulties in conveying them to mainstream, scientific society. Furthermore, the pre-determined cosmological foundations of Kogi society, continuously asserted by them, present a problem to anthropology in terms of suitable analytical categories. My work aims to clarify and understand Kogi environmental activism in their own terms, aided by anthropological concepts and “Western” forms of expression. I elucidate and explain how Kogi ecology and public politics are embedded in an old, integrated, and complex way of being, knowing, and perceiving on the Sierra Nevada. I argue that theoretically this task involves taking a realist approach that recognises the Kogi’s cause as intended truth claims of practical environmental relevance. By avoiding constructivist and interpretivist approaches, as well as the recent “ontological pluralism” in anthropology, I seek to do justice to the Kogi’s own essentialist and universalist ontological principles, which also implies following their epistemological rationale. For this purpose, I immersed myself for two years in Kogi life on the Sierra, and focused on structured learning sessions with three Mamas, Kogi spiritual leaders and knowledge specialists. I reflect on how this interaction was possible because my project was compatible with the Mamas’ own desire to clarify and contextualise the Kogi ecological cause. After presenting this experience, I analyse the material as a multifaceted, interrelated, and elaborate system to reflect the organic, structured composition of Kogi and Sierra, also consciously conveyed as such by the Mamas. I hereby intend to show how the Kogi reproduce, live, and sustain this system through daily practices and institutions, and according to cosmological principles that guide a knowledgeable, ecological relationality with things, called ‘the Law of Origin’. To describe this system, I develop a correspondingly holistic and necessary integration of the anthropological concepts of cosmology, ontology, epistemology, and ecology. Based on this, I argue that Kogi eco-politics are equally embedded in this system, and constitute a contemporary attempt to maintain their regulatory relations with the Sierra Nevada and complement their everyday care-taking practices and rituals. In Kogi terms, this continuity and coherence is a moral imperative and environmental necessity. Thus framing and clarifying Kogi eco-politics may enrich insights into the nature of indigenous ecological knowledge, and may help address environmental problems.
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張銘芳. "The Ethic of Compassion Heart and the Spirit of Organic Agriculture – The Buddhist Culture inside the Taiwan Organic Agriculture Movement." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/71430286589922463688.

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Books on the topic "Ethical cultural movement"

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Spiller, Gustav. The ethical movement in Great Britain: A documentary history. London: Printed for the author at the Farleigh Press, 1991.

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The humanist way: An introduction to ethical humanist religion. New York: Continuum, 1988.

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MacKillop, I. D. The British ethical societies. Cambridge: Cambridge University Press, 1986.

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The British ethical societies. Cambridge [Cambridgeshire]: Cambridge University Press, 1986.

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Felix Adler: An ethical culture. New York: P. Lang, 1998.

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Workshop, on Ethical Implications of Assisted Reproductive Technology for the Treatment of Infertility Update (2000 Cairo Egypt). Proceeding of the Workshop on Ethical Implications of Assisted Reproductive Technology for the Treatment of Infertility, Update: Nov. 22-25th, 2000. Cairo: International Islamic Center for Population Studies and Research, al-Azhar University, 2002.

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Seminar on Ethical Implications on Use of Assisted Reproductive Technology for Treatment of Human Infertility (1997 al-Azhar University). A Seminar on Ethical Implications on Use of Assisted Reproductive Technology for Treatment of Human Infertility: Rabei Akhar 21-23rd, 1418, August 25-27th, 1997. Edited by Serour Gamal I, Markaz al-Dawlī al-Islāmī lil-Dirāsāt wa-al-Buḥūth al-Sukkānīyah, ISESCO (Organization), and Jamʻīyat al-Daʻwah al-Islāmīyah al-ʻĀlamīyah (Libya). Cairo, Egypt: al-Azhar University, 1997.

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Jakobsen, Janet R. Working alliances and the politics of difference: Diversity and feminist ethics. Bloomington: Indiana University Press, 1998.

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Infertility, Workshop on Ethical Implications of Assisted Reproductive Technology for the Treatment of. Proceedings of the Workshop on Ethical Implications of Assisted Reproductive Technology for the Treatment of Infertility--update: Nov. 22-25th, 2000. [Cairo: International Islamic Center for Population Studies and Research, 2002.

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Radest, Howard B. Can we teach ethics? New York: Praeger, 1989.

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Book chapters on the topic "Ethical cultural movement"

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Eyres, Harry. "The Enlightenment, The Romantic Rebellion, The Industrial Age, The Nature Conservation Movement, The Twentieth Century and Total War." In Seeing Our Planet Whole: A Cultural and Ethical View of Earth Observation, 29–41. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40603-9_4.

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Luckman, Susan. "Precarious Labour Then and Now: The British Arts and Crafts Movement and the Ethics of Rural Cultural Work Re-visited." In Locating Cultural Work, 48–84. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137283580_3.

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Ridgway, Avis, Gloria Quiñones, and Liang Li. "Toddlers’ Outdoor Play, Imagination and Cultural Formation." In International Perspectives on Early Childhood Education and Development, 23–42. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72595-2_2.

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AbstractDiscussion on toddlers’ outdoor play practices in various cultural spaces is rare in literature. In Australia, toddlers’ physical development and well-being is promoted but less attention is given to cultural nuances of outdoor play. We ask the question: How does outdoor play impact on toddlers’ imagination and cultural formation? Conducted in three Australian long day care (LDC) sites, an ethically approved project “Studying babies and toddlers: Cultural worlds and transitory relationships” examines the process of three Australian toddlers’ outdoor enculturation. The concepts of imagination and play from Vygotsky’s cultural-historical theory are drawn upon in relation to Hedegaard’s institutional practices model, to link contextual relations between society, community and family. Cultural formation processes in toddlers’ outdoor play, we argue, are more completely understood when daily life across home and local community is acknowledged. Data findings illustrate complexity of movement and experimentations in cultural conditions, where different spaces hold possibilities for imaginative transformations in toddler’s play. Implications suggest toddlers’ imaginative and culturally responsive outdoor play aligns with availability of interested adult/peers, shared family and community values, and varied local spaces. In this way, affective and dynamic outdoor interactions imbue cultural formation of toddler’s play and imagination with local personal meaning.
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Stocking, Charles. "5. The Allure and Ethics of Ancient Aesthetics: Hellenism in the Modern Olympic Movement." In The Allure of Sports in Western Culture, edited by John Zilcosky and Marlo A. Burks, 119–42. Toronto: University of Toronto Press, 2019. http://dx.doi.org/10.3138/9781487519605-007.

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Mthembu, Ntokozo. "Indigenous African Knowledge System (IAKS) Ethos." In Ethical Research Approaches to Indigenous Knowledge Education, 127–53. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-1249-4.ch006.

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This chapter discovers the limitations presented by narrow cultural and moral settings and the possibility of incorporating an indigenous African knowledge systems' (IAKS) ethos to redress past injustices, especially diverse cultural values experienced in countries in the ‘global south'. However, the emergence of related protests in communities and student structures in education circles, such as calls to decolonize the curriculum and the #FeesMustFall movement. The effects of colonialism continue to be reflected in social structural settings that uphold those Aristotelian parameters that are notorious for marginalizing the knowledge of the ‘other', specifically in the ‘global south'.
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Wright Carroll, Doris. "A Model of Cultural Competence in Open Source Systems." In Open-Source Technologies for Maximizing the Creation, Deployment, and Use of Digital Resources and Information, 1–10. IGI Global, 2013. http://dx.doi.org/10.4018/978-1-4666-2205-0.ch001.

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Open source software and the open source movement have changed how users access the Internet and produced equality of access for the global community. Despite the access to free software and code sharing for the public and corporate users, open source users remain unaware of cultural competency standards for all its users and designers. The research on cultural competence is conspicuously absent. This chapter defines open source cultural competence as an ethical and equity imperative for open source systems and the communities served by this free, accessible software. A theoretical framework for integrating cultural competence into open source technology is presented, one that emphasizes cultural competency best practices. Future implications for integrating cultural competence into open source technology are highlighted.
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Wright Carroll, Doris. "A Model of Cultural Competence in Open Source Systems." In Open Source Technology, 802–11. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-7230-7.ch038.

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Open source software and the open source movement have changed how users access the Internet and produced equality of access for the global community. Despite the access to free software and code sharing for the public and corporate users, open source users remain unaware of cultural competency standards for all its users and designers. The research on cultural competence is conspicuously absent. This chapter defines open source cultural competence as an ethical and equity imperative for open source systems and the communities served by this free, accessible software. A theoretical framework for integrating cultural competence into open source technology is presented, one that emphasizes cultural competency best practices. Future implications for integrating cultural competence into open source technology are highlighted.
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El Shakry, Hoda. "Politics, Poetics, Piety." In The Literary Qur'an, 159–66. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286362.003.0008.

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The Epilogue returns to novelist and critic Maḥmud Al-Masʿadī, to discuss his 1957 epistolary exchange with the Egyptian critic and writer Ṭāhā Ḥusayn—the figurehead par excellence of the nahḍa [Arab ‘Renaissance’] and Arab Modernist movement. Ḥusayn transposed al-Masʿadī’s fiction into the politically charged debates on literary commitment [engagement] and existentialism that preoccupied intellectuals across the decolonizing world. The exchange sheds light on the ways in which the elision of cultural production from the Maghreb in critical literature on the nahḍa works in concert with the framing of Arab modernity as a secular project. The chapter argues that al-Masʿadī’s literary and critical writings—like those of Abdelwahab Meddeb, al-Ṭāhir Waṭṭār, Assia Djebar, Driss Chraïbi, and Muḥammad Barrāda—invite us to reimagine the relationship between culture, politics, and ethics. Their works envision the public intellectual as an ethical subject engaged in narrative acts of creation.
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Istvan, Zoltan. "According to Zoltan Istvan." In Research Anthology on Emerging Technologies and Ethical Implications in Human Enhancement, 101–4. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-8050-9.ch005.

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Radical science and technology are changing everything around us. The area of transhumanism is growing dramatically in size and impact - and the impact on our species is enormous. In just a decade, many things can change how we live our lives. The upcoming innovation will be amazing. Transhumanists believe that we must protect ourselves from our natural genes, unless they bind us to remain forever as animals. We believe that our outdated instincts can easily tempt us to know right from wrong, practical from impractical. If you look closely, the human body and its biology constantly highlights our many imperfections. Transhumanism seeks to improve the human body through science and technology - that is, to help people develop. This is a strange cultural and philosophical position for a movement. And yet, change is exactly what transhumanism aspires to.
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Brodwin, Paul. "Justice, Respect, and Recognition in Mental Health Services." In Understanding Health Inequalities and Justice. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630359.003.0008.

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This chapter raises a key question for the interdisciplinary study of health and justice: is dialogue possible between theoretical models and first-person testimony about the harms caused by injustice? To consider this question, the chapter examines the claim that disrespect—the systematic devaluation of others in a way that excludes them from reciprocal social relations—is a form of injustice. The philosopher Stephen Darwall and social theorist Axel Honneth conceptually elucidate the links between justice, respect, and recognition. Their normative arguments offer a high-order conceptual framework for recognizing people’s equal worth as human beings (and the harmful effects of denying such recognition). This chapter compares their abstract frameworks with a landmark autobiography by a founder of the psychiatric survivor movement. The search for commensurability between these texts exposes the precise difference between experience-far and experience-near genres of ethical expression. This chapter adopts a similar approach as DeBruin et al. (this volume) in examining popular cultural discourses in light of formal theory. Both chapters take seriously the lay narratives and forms of ethical argumentation that circulate outside the academy. Both envision a plural ethics of justice and health that acknowledges how ordinary people interpret and respond to institutionalized oppression in health-care services.
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Conference papers on the topic "Ethical cultural movement"

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Felcis, Elgars, and Weronika Felcis. "Ready for change? Interlinkages of traditional and novel practices through permaculture." In 22nd International Scientific Conference. “Economic Science for Rural Development 2021”. Latvia University of Life Sciences and Technologies. Faculty of Economics and Social Development, 2021. http://dx.doi.org/10.22616/esrd.2021.55.056.

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This paper is based on ongoing participatory action research in Latvia since 2016. The research was initially developed within the Marie Curie Innovative Training Network SUSPLACE and is further advanced by the Latvian Council of Science funded project ‘Ready for change? Sustainable management of common natural resources (RFC)’. By using this approach, the researchers aim to, firstly, synthesise natural, climate science and economic systems evidence of the immense transformations required towards regeneration and, secondly, engage in active knowledge brokerage and societal change advancement. Authors encourage to limit the application of the abused term ‘sustainable’ as it has rather meant to ‘sustain the unsustainable’ across the last decades and to follow the logic of ‘regeneration’ instead. The bridging of practices with the permaculture movement can be summarised in three broad groups of regenerative transformations to develop resilience against environmental breakdown – firstly, organic growing or gardening, secondly, ecological building, and thirdly, ecological lifestyle practices. These examples are arising both from particular collaborations with the selected permaculture homesteads as well as from the general environmental and social activism in Latvia. A common expression claims that ‘everything new is well forgotten old’. It resonates very well with the permaculture ethics and movement emphasising not forgetting yet critically assessing the long-developed skills and practices. This paper demonstrates that in addition to the challenging global aims, on the local level the success of permaculture depends on its ability to be deeply embedded in localities and revive cultural, local practices that people feel a connection to.
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Reports on the topic "Ethical cultural movement"

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Gutiérrez Rodríguez, Encarnación. Entangled Migrations The Coloniality of Migration and Creolizing Conviviality. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, 2021. http://dx.doi.org/10.46877/rodriguez.2021.35.

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This Working Paper discusses entangled migrations as territorially and temporally entangled onto-epistemological phenomena. As a theoretical-analytical framework, it addresses the material, epistemological and ethical premises of spatial-temporal entanglements and relationality in the understanding of migration as a modern colonial phenomenon. Entangled migrations acknowledges that local migratory movements mirror global migrations in complex ways, engaging with the analysis of historical connections, territorial entrenchments, cultural confluences, and overlapping antagonistic relations across nations and continents. Drawing on European immigration to the American continent and specifically to Brazil in the 19th century, this argument is tentatively developed by discussing two opposite moments of entangled migrations, the coloniality of migration and creolizing conviviality. To do this, the paper engages first with the theoretical framework of spatial-temporal entanglements. Second, it approaches the coloniality of migration. Finally, it briefly discusses creolizing conviviality.
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