Marginalized communities are confronted with issues resulting from their marginalization, such as exclusion, invisibility, misrepresentation, and hate speech, not only offline but – due to digital change – increasingly online. Our research project DigitalDialog21 aims at evaluating the effects of digital change on society and how digital change, and the risks and possibilities that come with it, is perceived by the population. Digital change is understood as a factor of social change in this project. By investigating digital change (...) and its effects on society, we are able to draw more general inferences on how societies change socially and what needs to be done in education to establish digital trust. In 2017 the Digital Evolution Index observed an increasing trust deficit and skepticism towards digitalization in both very industrialized and lesser industrialized countries. We will draw inferences from these observations here and hypothesize the following: It seems that especially in marginalized communities, that is: in communities that are structurally and systemically disadvantaged and that experience societal marginalization, this trust deficit and skepticism towards digitalization is prevalent. This could be so because, as a member of a marginalized community, one might quickly find issues resulting from marginalization to be present in digital spaces just like they are present in non-digital spaces. This paper will examine critically how attitudes in marginalized communities towards digital media are influenced by digital change. Do the risks of digitalization outweigh the advantages for marginalized communities? Are digital media perceived to provide advantages such as increased visibility and representation or are they perceived to fuel discrimination against marginalized people? Our research project brings together secondary analyses of existing studies with the results of our own qualitative interview study on marginalized people's perceptions of digital change. The paper will portray some example interviews, and thereby analyze if and how attitudes in the margins towards digital media change, what this change consists of, and how we can understand the changing attitudes within an ethical and educational framework. Our findings will point at a necessity to increase ethically based digital literacy (PEAT) in the German education system, starting in early education. Marginalized groups in particular must be empowered to become digitally competent through problem-oriented education. Independent self-efficacy can increase digital trust in fragmented societies. The paper concludes by introducing media ethics tools that are being developed as part of the project. (shrink)

Volume 20, Issue 5, June 2020, Page 80-81.

Thus far, the academic focus has been limited to understand how hybrid organizations balance goal plurality. However, the question how hybrids engage (or fail to engage) local communities in this process and the potential challenges involved has remained unaddressed. Relying on an inductive multiple case study of six Canadian community forest enterprises (CFEs), we describe dilemmas that arise between community engagement and CFEs’ other goals that form their social mission, as well as a distinct set of compromise tactics to (...) address them. We further identify a tension that arises from two distinct dimensions inherent to community engagement that are inherently interwoven yet contradicting. We add to research on paradox by showing that tensions not merely arise between outcome-focused goals that stem from organizational hybridity, but demonstrate that individual goal prescriptions in itself entail elements that cause tension, and warrant paradoxical management to ensure hybrids’ success in fulfilling their overall mission. (shrink)

Genetics researchers often work with distinct communities. To take moral account of how their research affects these communities, they need a richer conception of justice and they need to make those communities equal participants in decision‐making about how the research is conducted and what is produced and published out of it.

: Genetics researchers often work with distinct communities. To take moral account of how their research affects these communities, they need a richer conception of justice and they need to make those communities equal participants in decision-making about how the research is conducted and what is produced and published out of it.

"This book should be read by all who are interested in discerning the ethical teaching of representative African-American leaders of the nineteenth century whose voices have been long silenced by racism's insidious effects." Peter J. Paris, Princeton Theological SeminaryLaunching his investigation from H. Richard Niebuhr's enormously influential THE RESPONSIBLE SELF, Darryl Trimiew seeks to clarify and expand the implications of morally responsible behavior. He offers a corrective to Niebuhr's notion of the "fitting response" by taking the view of the (...) class='Hi'>marginalized seriously. (shrink)

This chapter contains section titled: Exclusions Community and Meaning Beyond Semiotics Limits of Communitarianism.

In this article, we examine disability and eugenics discourses and the ways they function in spaces where vulnerable persons have been historically excluded by the state and blamed for their own “immiseration.” We ask how queer theories of repudiation, abjection, and vulnerability lend insight into the ways that people with intellectual disabilities are discursively located outside normative discourses of home, care, and quality of life, and whether these discourses shifted to serve this vulnerable population when historically the very places in (...) question repudiated them, infringed on their human rights, and questioned their sexuality. To address these questions, we focus on the recent and impending closures of Virginia’s Training Centers, residential institutions for persons with intellectual disabilities now scheduled for staggered closures before 2020. (shrink)

While the benefits of including local communities in multi-stakeholder initiatives have been acknowledged, their successful involvement remains a challenging process. Research has shown that large business interests are regularly over-represented and that local communities remain marginalized in the process. Additionally, little is known about how procedural fairness and inclusion can be managed and maintained during multi-stakeholder initiatives. The aim of this study was therefore to investigate how marginalized stakeholders, and local communities in particular, can be (...) successfully involved during the course of a multi-stakeholder initiative. An action research approach was adopted where the first author collaborated with a social housing association on an initiative to involve the local community in the design and implementation of circular economy approaches in a low-income neighbourhood. This study contributes to the multi-stakeholder initiative literature by showing that the successful involvement of marginalized stakeholders requires the initiators to continuously manage a balance between uncertainty–certainty, disagreement–agreement and consensus- and domination-based management strategies. Furthermore, our study highlights that factors which are regularly treated as challenges, including uncertainty and disagreement, can actually play a beneficial role in multi-stakeholder initiatives, emphasizing the need to take a temporally sensitive approach. This study also contributes to the circular economy literature by showing how communities can play a bigger role than merely being consumers, leading to the inclusion of a socially oriented perspective which has not been recognized in the previous literature. (shrink)

Religious communities often discourage disagreement with religious authorities, on the grounds that allowing it would be epistemically detrimental. I argue that this attitude is mistaken, because any social position in a community—including religious authority—comes with epistemic advantages as well as epistemic limitations. I argue that religious communities stand to benefit epistemically by engaging in disagreement with people occupying other social positions. I focus on those at the community’s margins and argue that religious marginalization is apt to yield religiously (...) important insights; so their disagreement with religious authorities should be encouraged. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

Marginalization has emerged as a powerful and central theme in the history of Germany in the later Middle Ages. In many ways, Jews appear to have been the quintessential marginalized people – the victims of restrictive legislation, theological demonization, expulsions, violent attacks, and pogroms. Recent scholarship suggests that the position of the Jews in late medieval and early modern Germany may be more complex, and at times more constructive, than once thought. This article, therefore, suggests that the notion of (...) marginalization can be usefully applied not only to the issue of Jewish and Christian relations but also to the internal dynamics of the late medieval German Jewish community itself. Considering who was marginalized, for what reasons, and in what ways can tell us a great deal about the needs and concerns of late medieval Jews and Jewish communities. (shrink)

Urban communities experiencing marginalization often disproportionately bear the risks and burdens of research and are left out of research ethics governance processes. To address this, many communities have created place-based and community-led research ethics governance initiatives to ensure that community voice is included in discussions surrounding research conduct. Place-based strategies in the Vancouver Downtown Eastside, the Bronx, and the Philadelphia Promise Zone successfully mobilize community perspectives in research ethics, filling in a significant gap in our current system of (...) institutional research ethics review and oversight. These cases demonstrate that place-based research ethics governance has the potential to account for the community-level risks posed by research projects and to ensure communities receive more felt benefits. Place-based communities sidestep simplistic notions of identity based on single shared features and make space for intersectional analyses and diverse community viewpoints to be considered. Such communities have a unique claim to expertise given their shared experience of place, which grants them the ability to see problematic assumptions embedded in scientific projects as well as community-level concerns within research. Despite this, many marginalized communities are excluded from current research ethics oversight processes. This exclusion demands critical examination and a way forward to facilitate the integration of place-based community oversight strategies within research ethics governance. (shrink)

The adverse effects of the Covid-19 pandemic have exposed the lack of multi-scalar community resilient strategies that catalyze the development of alternative coping mechanisms for future challenges. To address the immediate needs of vulnerable and marginalized groups, especially in times of crisis, as evidenced by the pandemic, micro-networks within communities have mitigated and reduced harm through self-devised ingenuity based on local ways of life. Socio-spatial micro-networks have the potential to empower communities to self-organize, engage, collaborate, co-design, co-build, (...) and connect with other communities to improve their resilience. This paper focuses on the impact of micro-networks of care, participatory action research, community health, solidarity and mutual aid in Nairobi (Kenya), comparing their resilience strategies, pre- and post Covid-19 pandemic era. Through analytical, empirical, and comparative studies, this paper envisions viable ways of augmenting and enhancing self-devised, self-sufficient, and resilient culture in marginalized communities in Africa and worldwide. -/- . (shrink)

This essay focuses on the issue of corruption, marginality and the social disorder attending it, as threats to national and human security in Nigeria. It not only examines the problems of corruption in Nigeria and the implications of this for national security, but also, discusses the role of an ethical idea of citizenship in tackling corruption and reinventing the political community. In Nigeria, corruption has played a key role in aggravating the political and economic crisis besetting the country. Depreciation of (...) human dignity and collapse of infrastructures have ensured the systematic elite misappropriation of state power, the primitive accumulation of capital, ethno-cultural intolerance and political manipulation in the society. This paper searches for a set of norms capable of mitigating needless dehumanization and inequalities, and improving welfare of the majority by evolving public citizens oriented to the common good. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

The Bell/CHSH inequalities of quantum physics are identical with the inequalities derived in mathematical psychology for the problem of selective influences in cases involving two binary experimental factors and two binary random variables recorded in response to them. The following points are made regarding cognitive science applications: (1) compliance of data with these inequalities is informative only if the data satisfy the requirement known as marginal selectivity; (2) both violations of marginal selectivity and violations of the Bell/CHSH inequalities are interpretable (...) as indicating that at least one of the two responses is influenced by both experimental factors. (shrink)

Feminist philosophers of science have been prominent amongst social epistemologists who draw attention to communal aspects of knowing. As part of this work, I focus on the need to examine the relations between scientific communities and lay communities, particularly marginalized communities, for understanding the epistemic merit of scientific practices. I draw on Naomi Scheman's argument (2001) that science earns epistemic merit by rationally grounding trust across social locations. Following this view, more turns out to be relevant (...) to epistemic assessment than simply following the standards of "normal science". On such an account, philosophers of science need to attend to the relations between scientific communities and various lay communities, especially marginalized communities, to understand how scientific practices can rationally ground trust and thus earn their status as "good ways of knowing". Trust turns out to involve a wide set of expectations on behalf of lay communities. In this paper I focus on expectations of knowledge sharing, using examples of "knowledge-sharing whistleblowers" to illustrate how failures in knowledge sharing with lay communities can erode epistemic trust in scientific communities, particularly in the case of marginalized communities. (shrink)

Recent studies on non-dominant or minority groups have begun to look at how their members reconstruct resistance, sculpt a positive identity for themselves and engage in solidarity formation for group empowerment. The present study contributes to this growing scholarship by examining the Black Lives Matter (BLM) movement’s use of Twitter to promote an emancipatory agenda for Black communities/people. Based on the tweets produced by the BLM movement, I analyze various discursive mechanisms utilized by the movement to resist institutional oppression (...) and systemic racism with vehemence, while advocating freedom, liberation and justice for Black people. Three discursive strategies were identified: (1) critiquing oppressive institutions and systemic racism, (2) denouncing white supremacy and redefining demeaning racial narratives and (3) calling out racist attitudes and commending people who oppose such behavior. Through these strategies, the BLM movement amplifies the voice(s) of Black people and moves issues concerning their development, progress and welfare from the margins to the center. The paper illustrates the agentive power of discourse to stimulate action towards social change. (shrink)

The intrinsic dynamics andinnovative potential of the rural poor in Chinacan be illustrated by the phenomena of farmerinnovation circles in north Shaanxi.These are informal networks used by farmers tocollaborate on technology learning andagricultural production. Though not limited tospecific geographic locations, these circlesare particularly important in the marginalareas of rural China where the complexity ofthe geographic environment, the diversity offarmer demands, and the inefficiency of formalagricultural extension networks impede thespread of new agricultural technologies. Socialconnectedness in the form of householdcommunication networks, technology (...) learninggroups, and inter-village links aids people's collective capacity to work together. In thestudy of 50 villages in this remote region, itwas found that households with more connectionswere more likely to adopt a range of newtechnologies, and so had higher income. Adetailed case study shows how collective actioncan lead to environmental improvements thatfurther increase incomes. It is concluded thatif there is to be sustainable development inthe marginal areas of China, then there willclearly need to be closer communication andinteraction between agricultural professionalsand rural communities. (shrink)

As I organize a pile of ethics consult chart notes in New York City in mid‐April 2020, I look at the ten cases that I have co‐consulted on recently. Nine of the patients were found to be Covid positive. The reasons for the consults are mostly familiar—surrogate decision‐making, informed refusal of treatment, goals of care, defining futility. But the context is unfamiliar and unsettling. Bioethicists are in pandemic mode, dusting off and revising triage plans. Patients and potential patients are fearful—of (...) the disease itself and of the amplification of health disparities and inequities. There is much to contemplate, but as I go through my cases, I worry about disability, about biases and racist stereotypes. In this pandemic, historically marginalized communities are at risk of further disenfranchisement. (shrink)

The uncritical appropriation of Eurocentric ethical paradigms can be detrimental to disenfranchised communities of color, especially the Hispanic community. This essay argues for an ethical methodology rooted in the hopelessness found within Latino/a marginalized communities. Advocating for an ethics para joder disrupts a normative Eurocentric ethical discourse that at times normalizes and legitimizes "empire." The essay begins by casting a critical gaze at the academy before analyzing the overall social context in which Hispanics find themselves.

The best way to protect information is never to release it. Yet even the earliest definition of security recognizes availability as a necessary quality. In this work, we seek to quantify the value of information disclosure for web resource evaluation and discovery. Communal evaluation tools help users share ratings on websites, music, and other online resources. This approach assumes that experiences are self-similar, so that a site one person visits is likely to have been evaluated and thus visited by others. (...) Collaborative search tools aim for discovery as opposed to evaluation. Therefore, they assume participants in a collaborative network have large sets of non-overlapping sites so that an increase in network size corresponds to an increase in web coverage. We quantify the value of information sharing for these closely related but sometimes distinct functions. In this paper, we analyzed a dataset that includes eight weeks of browsing history of 1084 college students that live in the same dormitory. Our experiments showed that for discovery, more sharing monotonically improves results; for evaluation, however, there are decreasing marginal returns for each participant added to the network. The subject population was selected for its homogeneity in order to mimic a collaborative network. (shrink)

This essay addresses tensions within political philosophy between group rights, which allow historically marginalized communities some self-governance in determining its own rules and norms, and the rights of marginalized subgroups, such as women, within these communities. Community norms frequently uphold patriarchal structures that define women as inferior to men, assign them a subordinate status within the community, and cut them off from the individual rights enjoyed by women in other sections of society. As feminists point out, (...) the capacity for voice and exit cannot be taken for granted, for community norms may be organized in ways that deny women any voice in its decision-making forums as well as the resources they would need to survive outside the community. This essay draws on research among the Gond, an indigenous community in India, to explore this debate. Given the strength of the forces within the community militating against women’s capacity for voice or exit, the question motivating our research is: Can external organizations make a difference? We explore the impacts of two external development organizations that sought to work with women within these communities in order to answer this question. (shrink)

PurposeThe purpose of this paper is to look at some of the issues surrounding access to and the use of new media technologies by Indigenous people in Australia and question why this is an area of study that receives a marginal focus in academic work.Design/methodology/approachDrawing on previous literature in the area of information and communications technology (ICT) adoption and social exclusion, this paper combines the methodological frameworks adopted by hegemony research and more general studies of new media.FindingsThe paper discusses the (...) impacts of new media use by Indigenous communities, within the framework of discussions about a “global Digital Age”. The paper also briefly looks at the social implications of new media adoption.Originality/valueIt questions the assumption that adoption and use of new media is for the “good” or “benefit” of all. It will be of value to researchers of ICT adoption by Indigenous communities. (shrink)

Although parents are the default legal surrogate decision-makers for minor children in the U.S., shared decision making in a pluralistic society is often much more complicated, involving not just parents and pediatricians, but also grandparents, other relatives, and even community or religious elders. Parents may not only choose to involve others in their children’s healthcare decisions but choose to defer to another; such deference does not imply agreement with the decision being made and adds complexity when disagreements arise between surrogate (...) decision-makers for minor children and their physicians. I argue that clinicians and ethicists have a duty to consider voices marginalized by hierarchical structures, including but not limited to gender-based inequalities. This approach involves negotiating potential conflicts: between respecting differences of culture and religion, on one hand, and assuring that the wishes of those who are most invested in children’s lives are considered, on the other. (shrink)

Background Outbreaks of infectious disease cause serious and costly health and social problems. Two new technologies – pathogen whole genome sequencing and Big Data analytics – promise to improve our capacity to detect and control outbreaks earlier, saving lives and resources. However, routinely using these technologies to capture more detailed and specific personal information could be perceived as intrusive and a threat to privacy. Method Four community juries were convened in two demographically different Sydney municipalities and two regional cities in (...) New South Wales, Australia to elicit the views of well-informed community members on the acceptability and legitimacy of: making pathogen WGS and linked administrative data available for public health researchusing this information in concert with data linkage and machine learning to enhance communicable disease surveillance systems Fifty participants of diverse backgrounds, mixed genders and ages were recruited by random-digit-dialling and topic-blinded social-media advertising. Each jury was presented with balanced factual evidence supporting different expert perspectives on the potential benefits and costs of technologically enhanced public health research and communicable disease surveillance and given the opportunity to question experts. Results Almost all jurors supported data linkage and WGS on routinely collected patient isolates for the purposes of public health research, provided standard de-identification practices were applied. However, allowing this information to be operationalised as a syndromic surveillance system was highly contentious with three juries voting in favour, and one against by narrow margins. For those in favour, support depended on several conditions related to system oversight and security being met. Those against were concerned about loss of privacy and did not trust Australian governments to run secure and effective systems. Conclusions Participants across all four events strongly supported the introduction of data linkage and pathogenomics to public health research under current research governance structures. Combining pathogen WGS with event-based data surveillance systems, however, is likely to be controversial because of a lack of public trust, even when the potential public health benefits are clear. Any suggestion of private sector involvement or commercialisation of WGS or surveillance data was unanimously rejected. (shrink)

Edward Said was the quintessential intellectual of the last quarter of the twentieth century. Commonly celebrated as the founding figure of postcolonialism, his critical oeuvre spans varied terrain. The very strength of his critique lies in these diverse tributaries of thought. Crossing borders and boundaries incessantly, Said’s intellectual project celebrates the culture of resistance while opposing doctrinaire rhetoric. The paper tries to journey along the multifarious “margins” of discourses that crop up in Said. “In-between” spaces have to be investigated for (...) their radical potential, while daring to “transgress” has its own dangers. Said unmasks the unholy nexus between knowledge and power in the mapping of the “Orient” that abetted the colonial enterprise. His contrapuntal readings of literary texts reveal the ubiquitous presence of imperial empire. Consequently, voices from the margins spur counter narratives and “writing back” in the postcolonial condition. Intellectuals in exile tend to be “marginal” and this location helps in looking at the two or even three sides of an issue. Questions of identity, selfhood, nationality, politics, memory, history, representation, geography, homeland, anxieties of influence are dealt with in the paper. The intertwining of the personal and the political occurs in Said. “Memory” is the only hope for resuscitating a “lost world” and battling the accompanying sense of “loss” and “despair” infused in both individuals and communities alike. The paper tries to address how “border crossing” and the “coalescing of margins” create an interdisciplinary breadth in Said, which resist categorization. The “centre/margin” binary is problematized by acknowledging the presence of “many voices,” “polyphony” being a favourite concept of Said. Music gave to him metaphors for human emancipation, while “transgression” was vital. His acknowledgement and assimilation of fellow critics is also mentioned. Beyond enunciating insider-outsider distinctions, Said tried to cultivate knowledge as a bridge between different interests and locations. (shrink)

While to political theorists in the United States ‘community radio’ may seem a quaint holdover of the democratization movements of the 1960s, community radio has been an important tool in development contexts for decades. In this paper I investigate how community radio is conceptualized within and outside of the development frame, as a solution to development problems, as part of development projects communication strategy, and as a tool for increasing democratic political participation in development projects. I want to show that (...) community radio is an essential tool of democratization and democracy outside of the development frame. To do so, I will bring out the conceptual and structural dimensions of community radio through examples of existing community radios, both those which are independently created and those which have been created as development projects. These structural and conceptual elements provide community radio the potential to realize the goals of development practice while avoiding characteristic pitfalls. These ‘pitfalls’ of development are also pitfalls of democratization and democracy in existing democratic states, and include: depoliticization, limited participation, particularly of marginalized groups. (shrink)

When fat people are depicted in popular media, we often take their behavior to be representative of all fat people. How one fat person acts becomes representative of a broader pattern of behavior that all fat people are presumed to share, shaping the way we understand fatness. This way of generalizing presents fatness as a singular experience, reducing fat people to a monolithic narrative that often reinforces anti-fat bias. How do we avoid this reduction? How can we responsibly depict fat (...) characters without perpetuating negative stereotypes about real fat people? Using the case of “Fat Thor” from Avengers: Endgame, I propose the beginnings of an account of responsible artistic agency which can be used to improve the ways that marginalized communities are depicted in art, with a particular focus on fat communities. Central to this account are two features: inclusion of and deference to members of the communities depicted from a variety of backgrounds throughout the production process, and mindfulness of the preexisting narrative web built around the communities depicted. I will use this discussion to highlight the need for a drastic shift in how we consider marginalized populations in art—in reimagining both who tells their stories, and what stories are told on their behalf. (shrink)

Social preservation is a bundle of ethics and practices rooted in the desire of some people to live near old-timers, whom they associate with “authentic” community. To preserve authentic community, social preservationists, who tend to be highly educated and residentially mobile, work to limit old-timers’ displacement by gentrification. However, they do not consider all original residents authentic. They work to preserve those they believe embody three claims to authentic community: independence, tradition, and a close relationship to place. Underlining their attraction (...) to these characteristics are resistance to the evolution of neighborhoods and towns, and the notion that certain groups have a greater claim to authentic community than others. These beliefs, and, secondarily, local institutions and boosters, influence their preservation of certain groups. While the quest for the authentic is typically viewed as affirming the authenticity of its seekers, social preservationists measure the authenticity of others’ communities against their own in authenticity. That is, they are committed to virtuous marginality, which exists when people associate authenticity with, and highly value, characteristics they do not share, and consequently, out of a desire to preserve the authentic, come to regard their distance from it – their marginality – as virtuous. This article reveals the consequences of definitions of authenticity, and more generally of ideology, by demonstrating how they shape preservationists’ lives, particularly their experience of community. (shrink)

Investigating the causal relationship between exposure and time-to-event outcome is an important topic in biomedical research. Previous literature has discussed the potential issues of using hazard ratio (HR) as the marginal causal effect measure due to noncollapsibility. In this article, we advocate using restricted mean survival time (RMST) difference as a marginal causal effect measure, which is collapsible and has a simple interpretation as the difference of area under survival curves over a certain time horizon. To address both measured and (...) unmeasured confounding, a matched design with sensitivity analysis is proposed. Matching is used to pair similar treated and untreated subjects together, which is generally more robust than outcome modeling due to potential misspecifications. Our propensity score matched RMST difference estimator is shown to be asymptotically unbiased, and the corresponding variance estimator is calculated by accounting for the correlation due to matching. Simulation studies also demonstrate that our method has adequate empirical performance and outperforms several competing methods used in practice. To assess the impact of unmeasured confounding, we develop a sensitivity analysis strategy by adapting the E-value approach to matched data. We apply the proposed method to the Atherosclerosis Risk in Communities Study (ARIC) to examine the causal effect of smoking on stroke-free survival. (shrink)

Although it seems scientifically implausible, holistically oriented forms of alternative and complementary medicine have become popular over the past few years. Homeopathy is considered to be one of the most widespread, heterogeneous, and controversial of these therapies. Science works as a generator of professional identity in such groups of medical outsiders. This article is based on extensive research on homeopathic communities conducted over several years. It will outline social conditions of homeopathic knowledge and treatment as opposed to scientific standards (...) and will shed some light on homeopathyas affected by science onthree levels: homeopathicresearch, education, and everyday work. Since the area of medical science and research affects homeopathic practice but not vice versa, this article will also highlight the challenge of “doing science” in a still marginalized field. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Poetry, Community, Movement: A Conversation*Charles Bernstein (bio), Ann Lauterbach (bio), Jonathan Monroe (bio), and Bob Perelman (bio)1JM: What remains at stake in the long-standing and still tenacious distinction in Western culture between making arguments and making metaphors, between “poetry” and “philosophy”? What is the investment in holding onto this dichotomy?AL: There’s a familiar split in the notion of what a creative act is. That split, in our culture, involves (...) an idea of creativity as being natural and expressive: a poet has no need to have thought about anything in order to make a poem; the enemy is the analytical. This is a long-standing divisive space, certainly within the academy but also in the culture at large.JM: Over the past thirty years or so that space became institutionalized to greater and lesser degrees within the academy in the United States in the familiar tensions that came to exist in many universities between Creative Writing programs and programs in literary theory. Although both kinds of programs acquired substantial institutional power at a roughly similar pace, they’ve often seemed to move along parallel tracks that communicated with each other poorly or at cross-purposes. How do you see their prospects developing midway through the nineties?CB: Let me come at this in a different way. I think there’s enormous value in poets teaching literature in graduate as well as undergraduate programs. We need to have many different perspectives and methodologies in the classroom. For example, it can be a value that we have diametrically opposite perspectives on many of these questions. What particularly interests me as a model for teaching is having the active involvement of contemporary poets in both undergraduate and graduate classes teaching literature in what I would prefer to call “Creative Reading” rather than “Creative Writing” classes.JM: When you say, “We tend to view things from diametrically opposed perspectives,” who is the “we” you’re referring to?CB: Well, the category of “poets” in and of itself is too broad. There is no single perspective of poetry any more than there is a perspective of philosophy or theory. Poets themselves often have diametrically opposed perspectives on these very issues we’re talking about. So there isn’t a perspective of poetry. Poets as a group don’t bring any one thing. As a class in and of itself, it’s just too general. [End Page 196]BP: It seems as though such distinctions are actually playing to an external audience like in the film Dead Poets’ Society, where the artist is this glamorous figure, an outsider.AL: Somewhere in this complicated, or not so complicated, or simplistic view, there may be a reading of reading. Poets who read theory, for example, might be said to read it differently than theorists read poetry, in other words for different ends.BP: That’s true.AL: It is true. And that in itself is interesting. I read a lot of theory but not to theoretical ends.JM: What does that mean, “not to theoretical ends”?AL: I read theory not in order to produce theory. I read theory to produce a way of thinking about poetry, if you see what I mean. So far anyway, I’m not interested in becoming a theoretician of poetry, but I’m very interested in what theory has to say, what it gives me.JM: What kinds of communities are being drawn together or held apart under the words “philosophy” and “poetry”? When you write, Bob, in “The Marginalization of Poetry,” about what you call “overgenred” writing, what happens to the “poetic”?BP: At the end of the poem, quoting from Glas, I wrote, and I still feel this is true, that Derrida is very responsive to philosophic decorum and that my use of his words are in the service of something very different. When I use the word “poetic” there, I’m using it not as a noun but as an adjective. If something is “poetic,” in that sense, I’d worry that it’s trying to be beautiful in old-fashioned ways, not responsive to theory, that it wants to be self-expressive and... (shrink)

The nursing community in the United States polarized in September 2020 between Dawn Wooten's whistleblowing about forced hysterectomies at an immigration center in Georgia and the American Nurses Association's refusal to endorse a presidential candidate despite the Trump administration's mounting failures to address the public health crisis posed by the COVID-19 pandemic. This reveals a need for more attention to political aspects of health outcome inequities. As advocates for health equity, nurses can join in recent scholarship and activism concerning the (...) political determinants of health. In this paper, we examine recent work on the political determinants of health with an aim to add two things. First, we seek to build further on the notion of “political” determinants of health by distinguishing policy and governance structures from dynamics of politicization through appeal to critical disabilities studies. Second, we seek to apply this further nuanced approach to challenge rhetorical uses of “vulnerable populations,” where this phrase serves to misrecognize systemic institutionalized forces that actively exploit and marginalize people and groups. By refocusing attention to political systems organized around and perpetuating inequitable health outcomes, nurses and other health care professionals—as well as those whom they serve—can concentrate their effort and power to act on political determinants of health in bringing about more equitable health outcomes. (shrink)

This article foregrounds the intersection between queer Islamic masculinity and Islamic female identity in Rayda Jacobs’s Confessions of a Gambler, and shows how these two identity categories are subjugated in light of dominant expressions of Islamic masculinity. The novel’s action takes place within a traditional Cape Muslim community and employs, among other literary strategies, the main protagonist’s vice of gambling and her son’s sexuality as tools to illuminate the interstitial and perilous social space occupied by women and gay men in (...) South African Muslim society. The research dissects the poignant picture that Jacobs paints of marginal identities as they exist at the intersection of religion, gender identity and sexual identity, and ultimately exhibits that homophobia and gender inequalities are not necessarily intrinsic to Islam. The article adopts a cultural studies style literary analysis. In light of this theoretical approach, this article evaluates Jacobs’s novel in a manner that goes beyond its literariness and shows how it also acts as a form of social commentary. This article also shows how the novel problematises hegemonic representations of gender and sexuality within Islam by giving voice to women and gay men: identity categories which remain largely voiceless in the dominant representations of Islam. (shrink)

Whilst media and political rhetoric in Britain is sceptical and often outright damning of the (presumed) morals and behaviours of the White marginalized poor, our aim is to explore the conditions under which successful communities are nevertheless built. Specifically, we examine the features of community and stress its importance both for belonging and bonding around shared norms and practices and for fostering the necessary bridging essential for interacting and cooperating with others. In considering what it means to foster (...) a community that acts as a breakwater against the tides of stigma or disadvantage, we pay special attention to what we will call enabling conditions – essential features that communities either can or should be able to provide or that exist independent of communities and are indispensable for accessing opportunities in the wider society. We detail the dynamics of White poverty and exclusion before turning our attention to possible responses to these challenges. In searching for viable responses to stigma and disadvantage, we compare some different typologies of community presently available to the White poor in Britain and examine whether these are sufficient to satisfy the enabling conditions associated with more robust forms of group membership. (shrink)