Suchergebnisse

Based on her field studies between 1999 and 2003 in the South Indian State Kerala, the author critically reflects about Habermas's concept of the (bourgeois) public sphere, and also about later critiques of Habermas (eg. Eley). Schulze adds the new dimensions of human emotionality and humane ethics to the discussion of today's public (spheres) and civil societies which are part of globalising modernisations. It is poor and marginalized women's strongly felt compassion and love practised in their daily lives, which Schulze focusses on: these Marginalized ethics of the 'Good life' do sharply contrast the dominant societies' value systems; these latters consequently don't provide to the Marginaliezed a 'model'. However, Kerala, which is widely refered to as a development model - particularly with respect to the situation/ education of its women - is thus analysed by the author as a historically and culturally specific kind of 'modernity', which follows are rather violent and aggressive path of development in consonance with the general ruling anti-human/ nature philosophy of 'globalization'. Schulze's tool in her field work is 'participatory action research' and also her 'empathic camera' (camcoder). She mixed with local women who had organized themselves in women's groups with the urge to truly represent themSelves and their own ethics and goals in life - without the usual intervention of men/ of nationalist politics ruling Kerala's public sphere(s). In the course of Schulze and the local women groups becoming acquainted with each other, the scholar and the Marginalized felt the desire to support each other in their respective struggles for empowerment and for being respected as a human being. The author finally understood the fallacy and cynicism which lies in applying as a scholar the term 'women in Kerala' as if there wasn't the day to day particular violence which women of dalit ('untouchable'), or of adivasi (indigenous) background experience. Women's lives are moulded by networks of violence which are inherent to Kerala's castes, classes, and ethnicities, parallel to the basic oppression which women face because they are women. A group of dalit women in Kerala became particularly close companions in Schulze's quest for unravelling seemingly contradictory facts: Kerala's official claim to provide to women and other persons who were generally discriminated against in the larger Indian context, a supportive social and educational environment, on the one hand, and on the other hand the comparatively high number of suicides among Keralite women (and men), and the absence of women in what appears as Kerala's public sphere and 'civil society'. In several analytical steps which always centre around the experiences and feelings of the many poor and marginalized women, their life-worlds, their daily life philosophies, their views, voices, their ethics, dreams, Schulze unfolds these Marginalized visions, and tries to interpret them on their own terms. In this manner not only the mainstream society's propaganda about the 'Kerala development model' is demystified, but also to the reader insights become possible into a totally different set of ethics held by these women. They transgress notions of competition, of the 'necessary' monetarisation of all spheres of human life and of nature, of caste, religious, or gender conflicts. By means of 13 small video films the women together with Schulze showed and reflected upon their philosophy of an empowered 'Good life'.

Wenn fortgeschrittene Studenten und Studentinnen in Schulen forschen, bekommen sie es mit ethischen Regelwerken zu tun, die Widersprüche zwischen individuellen, organisatorischen und sozialen Interessen hervorheben. Dieser Beitrag befasst sich mit dem Problem von Praktikern und Praktikerinnen, die in den Bildungseinrichtungen, in denen sie beschäftigt sind, ethisch reflektierte Forschung durchführen wollen. Ich stelle dar, wie die Regulierung von Forschungsethik innerhalb von Macht/Wissens-Strukturen abläuft, die die Wissensproduktion behindern. Außerdem untersuche ich die politische Natur des moralphilosophischen Denkens dieser Behinderungen. Gegenwärtig dient der Regulationsprozess ethischer Bewertung von Humanforschung der Wahrung organisatorischer Interessen und dem Selbstschutz von Individuen. Ich schlage vor, dass eine stärkere Berücksichtigung der ethischen Prinzipien individueller Menschenwürde sowie von Gerechtigkeit und Einschluss aller Beteiligten eine moralische Grundlage für die Forschung von Praktikern und Praktikerinnen, die die Möglichkeiten sozialer Veränderungen in Schulen untersuchen wollen, bilden würde. URN: urn:nbn:de:0114-fqs050163 ; Graduate students who become practitioner-researchers in schools encounter ethical review regulations that highlight the contradictions among individual, organizational and social interests. This paper addresses the problem of practitioners who want to use ethical research methods within the educational organizations where they are employed. I identify how the regulation of research ethics works within networks of power/knowledge relations to restrict knowledge production, and I examine the political nature of the moral philosophical reasoning for these restrictions. In the current context, the regulatory process for the ethical review of human research provides a means for protecting organizational interests and for the self-protection of individuals. I propose that a greater emphasis on the ethical principles of individual human dignity, and justice and ...

Women do not engage in feminist activism with an educational objective. However, activism has a transformatory effect on the participants, through forms of informal learning that are mainly recognized by the concerned in retrospect. Our research tries to identify which elements of the activist process have the highest informal learning potential in terms of empowerment. We analyse and compare the learning effect of activism in two feminist movements - "La Barbe"and FEMEN - based on the transformative learning concept. "La Barbe" is a French network of women seeking to denounce male domination in official institutions, private and public decision making bodies or important public events (conferences, etc.) concerning the political, financial and other "high level" spheres. FEMEN is a radical feminist protest group founded in Ukraine in 2008, now based in Paris. The organization is highly mediatised for organizing controversial topless protests against sex tourism, religious institutions, sexism, homophobia and other social, national and international topics. This research analyses the informal learning effect of these forms of activism, according to the activists' own perception, taking into account the ways in which the networks, the public appearances and their preparatory processes are organised. (DIPF/Orig.)

The aim of the present paper is to map the development of women's and gender studies (WGS) in the academic field in Slovenia. Slovenia is the first of the former Yugoslav state republics in which WGS have succeeded in entering the academic field and becoming part of institutionalized university study. In this paper we will ask the following questions: How, when and why did this happen? How was this connected to women's and feminist movements and politics regarding women's issues and demands? What were the obstacles in this process? Who were the agents and what were the factors that supported demands for the incorporation of WGS in academia? How has the field evolved in the last few decades? What were the phases of this development? Which fields were the forerunners, which were the late-comers and which are still left aside? What are the thematic scopes taught in WGS courses? In which degrees are the courses offered and what are their modules? Who teaches them? The mapping in this paper is mainly based on primary sources of university programmes and their curricula at faculties of the University of Ljubljana, as well as on interviews with important agents in the field. (DIPF/Orig.)