Podcast appearances and mentions of arturo escobar

Mariela Yeregui es una artista, investigadora y educadora argentina que trabaja en Rhode Island School of Design, en EEUU. Charlamos de espacios de complicidad, de espacios vinculantes, y de afectos, donde nos encontramos a través de textiles y tecnología. Mariela nos introduce a los saberes decoloniales y como se entrecruzan con su trabajo como educadora. Ella fundó y dirigió una maestría en la Universidad de tres de Febrero, en Buenos Aires que se llama Maestría en Tecnología y Estética de las Artes Electrónicas. Hablamos de los proyectos en el espacio público y de otros proyectos experimentales. Todo lo pueden ver desde su página web. Ella nos recomienda leer la obra de Silvia Rivera Cusicanqui y Arturo Escobar. A Arturo lo entrevistamos en este podcast y pueden escuchar la entrevista acá. Esta entrevista es parte de las listas: Decolonizar, Argentina y diseño, España y diseño, Arte y diseño social, Diseño feminista, Ciudad y diseño, Diseño con perspectiva de género, Educación en Diseño, Diseño textil, y EEUU y diseño. Hoy empezamos una serie de 11 episodios sobre descolonizar el diseño.  Esta serie es posible gracias a la Sociedad de historia del diseño, Design History Society, que me dio la beca Descolonizando la historia del diseño. (Decolonising Design History Grant). También me asesoraron a quienes entrevistar fuera de latinoamérica, para que esta serie tenga una perspectiva más internacional. Esta serie tiene entrevistadas y proyectos desde India, Argentina, España, Ghana, EEUU, Brasil, Colombia, México, Australia, Ecuador y Paraguay. Es una serie trilingüe con episodios en Portugués, Español e Inglés. Entrevisto a diseñadores, artistas e investigadores.

Join us on "About Sustainability," a podcast by the Institute for Global Environmental Strategies (IGES). In this episode, we explore what the just transition means, tracing its roots back to labour movements of the 1970s and its evolution into international debates and sustainable frameworks. Our guests share innovative case studies that showcase how just transition principles are being implemented locally across the world, with a special focus on Asia. The conversation also explores the ongoing challenges and successes in implementing these principles in various contexts.SpeakersDr. So-Young LEE is a Research Manager at the Integrated Sustainability Center at IGES. Her work focuses on governance in sustainability transitions and climate social co-benefits for the underprivileged.Dwayne Appleby is a Programme Manager in the Sustainable Consumption and Production team at IGES. His work focuses on issues of sustainable consumption and production at the local, national, regional, and global levels.References & Further Reading:Lee, So-Young. “Net-Zero Transitions for All? Considering Applications in Asia”. (2023). Ashish Kothari, Ariel Salleh, Arturo Escobar, Federico Demaria, and Alberto Acosta. Pluriverse: A Post-Development Dictionary (2019), which explores diverse local sustainability practices.Michael Sandel's course on Justice at Harvard, a freely available course on Youtube which investigates the philosophical underpinnings of justiceGarrido, Leonardo and Kate Hughes. “Policy Options for Just Transitions in Asia.” (2023). A report identifying impacts associated with low carbon development in Asia, and policies for just transitions.Wang and Lo. “Just transition: A conceptual review” (2021). A review summarising the pre-pandemic positions on the Just Transition.Newell and Mulvaney. "The Political Economy of the 'Just Transition'" (2013). Discusses political trade-offs in policy design for just transitions. Henry, Brazilian, and Markuson “Just transitions: Histories and futures in a post-COVID world” (2020). This paper delves into the significance of "the pace of change, and the extent to which communities have a say in what comes next", as well as outlining how "the socio-economic aspects of the energy transition remain both emergent and essential to an equitable transition"."About Sustainability..." is a podcast brought to you by the Institute for Global Environmental Strategies (IGES), an environmental policy think-tank based in Hayama, Japan. IGES experts are concerned with environmental and sustainability challenges. Everything shared on the podcast will be off-the-cuff discussion, and any viewpoints expressed are those held by the speaker at the time of recording. They are not necessarily official IGES positions.

En vísperas de la cumbre sobre biodiversidad 'Cop16' en Cali, Colombia, donde se abordará el espinoso tema de la extinción masiva de especies, RFI conversó con el antropólogo Arturo Escobar sobre las alternativas al capitalismo consumista que tanto daña el planeta. El intelectural llama a hacer la paz con la naturaleza e inspirarnos de la lucha de los campesinos de Cherán en México, del discurso del Papa Francisco o de pensamientos de pueblos originarios como el Ubuntu. El estado de salud de nuestro planeta tierra se degrada peligrosamente. Es lo que indica el “chequeo de salud planetaria”, una evaluación que realizaron científicos internacionales del Instituto Potsdam para el Cambio climático. Elaboraron 9 indicadores como el calentamiento global, la contaminación o la calidad de la capa de ozono. Según su última evaluación, hemos superado 6 de estos 9 límites planetarios y estamos a punto de superar un séptimo límite con la acidificación de los océanos a causa del CO2 que emitimos en cantidades excesivas y que perturba la vida marina. Solo dos indicadores, que conciernen la capa de ozono, son satisfactorios.En este contexto de crisis ecológica, surgen múltiples iniciativas: las negociaciones climáticas en la Conferencia de las Partes (Cop), las áreas protegidas para preservar los ríos y los bosques. Pero esas políticas son insuficientes, según el intelectual colombiano Arturo Escobar*. El reconocido antropólogo, profesor emérito de la Universidad de Carolina del Norte, Chapel Hill, especialista en ecología política, observador de los movimientos sociales llama a hacer las paces con la naturaleza. Esta fue la conversación que Radio Francia Internacional sostuvo con Arturo Escobar en vísperas de la Cop16 de Cali.RFI: Los científicos indican que, debido a las actividades humanas, el clima se calienta, las especies desaparecen masivamente. Nos acercamos al punto de ruptura ecológica en múltiples aspectos. ¿Cuál es su lectura de esta crisis global?Arturo Escobar: Con frecuencia pienso con relación al colapso climático de que el punto de inflexión lo alcanzamos hace tiempo. Tiene que haber ya un giro muy definido en las políticas, sobre todo a nivel de los estados y de las multinacionales y de las agencias internacionales en respecto a las acciones hacia reducir los gases de efecto invernadero. Pero no ha ocurrido. Porque a nivel de las élites económicas y políticas del mundo todavía no hay una acción decidida de la magnitud y de la naturaleza que tiene que ocurrir para que realmente nos enfrentemos al problema del colapso climático y la destrucción de la biodiversidad.Yo creo que las élites económicas y políticas siguen pensando en un modelo terricida. Este es el concepto que se usa ahora en Suramérica. Estamos enfrentando el terricidio, que me parece un concepto más potente que ‘antropoceno'. Y frente al terricidio necesitamos unas acciones de una magnitud y de una característica muy diferente a la que están ofreciendo las élites.Creo que la COP 16 es una gran oportunidad. El lema de la COP 16, que es ‘la paz con la naturaleza', es la propuesta de Colombia para transitar hacia un modo de existir y un modelo económico y social de sociedad que no sea destructivo de la naturaleza y que restablezca las relaciones con la naturaleza de una forma mutuamente enriquecedora. RFI: Una forma de repensar esta relación con lo vivo es, dicen algunos pensadores, inspirarnos de los pensamientos y las prácticas de los pueblos originarios de los pueblos autóctonos. ¿Cómo podemos inspirarnos de las culturas autóctonas para cambiar este modelo terricida'?Arturo Escobar: Hoy en día hay muchísimas buenas ideas de cómo enfrentar la crisis ecológica y posiblemente las ideas más interesantes y contundentes las tienen los pueblos originarios, porque son los que más están sufriendo el impacto del cambio climático y los que están directamente en los territorios que están siendo destruidos por este cambio climático.Lo importante de tener en cuenta es que los pueblos originarios indígenas han sabido coexistir con la tierra sin destruirla. Los humanos modernos hacemos todo lo contrario. Somos terricidas: todas nuestras acciones se rigen casi que todas en contra de la naturaleza o a expensas del mundo natural y con frecuencia a expensas de los otros humanos. Entonces por eso tenemos sistemas tan desiguales social y económicamente y tan destructivos ecológicamente.Los pueblos originarios o ‘pueblos telúricos', como los llama ahora Moira Millán, una gran activista mapuche, son pueblos que saben existir con la tierra como un ente vivo y porque también tienen la conciencia de que todo lo humano y la tierra misma existen un cosmos vivo. No somos seres que habitamos un universo inerte como lo imaginamos, sino que habitamos una tierra viva en cosmos vivo. RFI: Existen conceptos de armonía, de simbiosis en varias culturas al respecto. ¿Cuáles son los que podrían inspirarnos para hacer las paces con la naturaleza?Arturo Escobar: El concepto que más fuertemente está surgiendo, que es un concepto que estaba incorporado en la práctica y en el pensamiento de los pueblos indígenas, es el concepto del buen vivir. Es una visión integral y holística de lo que debe ser la acción humana en el mundo, donde se piensa no solamente la dimensión material en la dimensión económica, como en el concepto del desarrollo, sino que también se piensa a las dimensiones espiritual histórica de la memoria de los ancestros, de las ancestras, del respeto a la naturaleza, del respeto a las otras y los otros que son diferentes.El ‘buen vivir” me parece que es una alternativa a ese modelo de desarrollo destructivo de la modernidad capitalista globalizada y me parece que cada comunidad indígena tiene su visión propia del buen vivir.Cada comunidad humana en donde sea que estemos en Francia, en Europa, en África, en Asia, en América Latina, cada comunidad tiene que aprender a imaginar una forma de vivir bien, donde el humano y la naturaleza reaprendamos finalmente a habitar la tierra de una forma diferente y no destructiva. RFI: Usted forma parte de los intelectuales y activistas que invitan al público a descolonizar nuestra mente. ¿Qué significa este concepto? ¿Y por qué puede ser una herramienta para enfrentar la crisis ecológica? Arturo Escobar: Bueno, yo creo que también es un concepto muy importante y en cierta forma muy sencillo. Nuestras mentes y nuestras formas de ser, de hacer, de existir, de pensar, han sido colonizadas por una forma particular de entender al ser humano como naturalmente' individual, individualista, consumista, competitivo, agresivo, separado del mundo natural, separado de la comunidad.Entonces ese modelo del humano que nos ha colonizado la mente y el cuerpo y nuestras prácticas, tenemos que abandonarlo. Tenemos que transitar, hacia unas formas de existir que reconozcan que somos seres que vivimos en completa interdependencia con todo lo vivo.Es el concepto también del Ubuntu: ‘yo soy, soy porque somos. Yo soy porque tú eres. Yo existo, porque todo lo demás existe'. Entonces descolonizar la mente y el cuerpo y la forma de existir nos lleva a transitar hacia un modelo de existencia muy diferente basado en la interdependencia.RFI: Uno de los ejes de los objetivos del actual gobierno colombiano ha sido parar la exploración petrolera y las nuevas minas de carbón, por ejemplo. Otros países europeos también tienen este compromiso de poner un alto a cierto tipo de extracción de energías fósiles. ¿Esto es, según usted, un ejemplo de las políticas concretas que pueden ser una respuesta adecuada al cambio climático? Arturo Escobar: Sí, definitivamente. Sabemos que hay que descarbonizar la vida. El modelo económico del modelo de sociedad. Y eso lo sabemos desde hace tiempo. Por ejemplo, Vandana Shiva hace tiempo viene diciendo esto, hay que dejar el petróleo bajo el suelo, los pueblos indígenas lo dicen, hay que dejar el carbón bajo el suelo donde está.Y tenemos que descarbonizar la vida y la economía. Sin embargo, hay muy pocos líderes mundiales hoy en día que están poniendo el énfasis en el abandono de los combustibles fósiles. Yo mencionaría tres: Gustavo Petro, presidente de Colombia y Francia Márquez, su vicepresidenta; el Papa Francisco, que también ha venido abogando por esto, y el secretario de Naciones Unidas, Antonio Guterres, quien cada año habla en los términos más enfáticos de que ya llegamos al punto de inflexión.Entonces también parece que esa transición energética del cual se habla, que tiene que ser una transición justa que no puede ser una transición simplemente en el norte a expensas del Sur, del extractivismo en el Sur tiene que ser una transición global. Y países como Colombia que están iniciando esa transición tienen que ser apoyados de múltiples formas.RFI: Usted estima también que estas grandes conferencias climáticas y las políticas ‘desde arriba' son importantes, pero no son suficientes para enfrentar la crisis ecológica y aboga por pues las experiencias autonómicas. Arturo Escobar: Hay muchísimas alternativas transformadoras, esas alternativas que están tomando un nuevo camino, un camino de volver a retejerse con la tierra, a sanar y retejer el tejido de la vida y desde una perspectiva del cuidado.Hay una serie de conceptos que están surgiendo, por ejemplo, como el concepto de ‘regeneración', ‘economías regenerativas', ‘economías del bien vivir”. Hay grandes experiencias como el zapatismo, como la misma revolución feminista kurda en Rojava, como lo que ha ocurrido en la región de Cherán, en México, donde los campesinos han vuelto a tomar el control de su territorio en contra del capital narco que quería básicamente destruirlo todo. Entonces hay muchas experiencias en todo el mundo.RFI: Usted mismo forma parte de un grupo de activistas y académicos para la regeneración del Valle del Cauca, su región de origen. Arturo Escobar: Sí, llamamos esta iniciativa ‘tejido de transicionantes por el valle geográfico del río Cauca'. El modelo que ha imperado durante los últimos 100 años, que es un modelo muy para el beneficio de la élite de la minoría blanca de la región, es un modelo basado en el monocultivo de la caña y el desarrollo agroindustrial en la gran ciudad de Cali, en particular para mercados internacionales y finales, es un modelo que está llegando a su fin ecológicamente ha acabado con las aguas, ha agotado los acuíferos, ha resecado la región y sin embargo sigue expandiéndose. Pero es un modelo muy pernicioso que también ha creado grandes desigualdades, especialmente en relación a las poblaciones negras y campesinas e indígenas de la región que han sido completamente marginadas por este modelo.Nuestro lema es 'un río Cauca, muchos mundos'. Imaginamos el río Cauca pluriversal, un río Cauca donde hay muchas formas de hacer las cosas, incluyendo de hacer las economías, muchas otras formas de existir, pero especialmente regenerando y retejiendo la red de relaciones de la vida. RFI: En esta reflexión sobre la ecología política, usted también enfatiza en la importancia de la espiritualidad. Invita por ejemplo a ‘sentipensar' la tierra. Arturo Escobar: El concepto de sentipensar surge de las poblaciones anfibias de la costa caribeña colombiana quienes dicen que ellos ejercen el sentipensamiento: es pensar tanto con el corazón como con la mente.Es básicamente es ir en contra de esta hegemonía de la mente, como si la mente y la racionalidad y el conocimiento científico fueran la única forma válida de conocimiento.Hay muchas otras formas de conocer: desde la espiritualidad, desde el corazón, desde la intuición, desde el sentimiento relacionarse con lo que es innombrable, inefable.También en Chiapas usan el concepto de ‘corazonar, es como un juego de palabras entre co-razonar, pero también es como pensar con el corazón y desde el corazón y especialmente pensar desde el corazón de la tierra y pensar con la tierra. Allí no llegamos si no recuperamos una dimensión de lo sagrado, una dimensión espiritual que reconozca el carácter sagrado de todo lo vivo. Los pueblos modernos, seculares, profundamente seculares y racionales hemos olvidado y hemos perdido completo el contacto con lo sagrado. *Arturo Escobar ha publicado varios ensayos traducidos en varios idiomas, como 'Sentipensar con la tierra', y 'La invención del desarrollo'.  La editorial francesa Zulma acaba de publicar una traducción de "Otro posible es posible: Caminando hacia las transiciones desde Abya Yala/Afro/Latino-América', Ediciones desde Abajo.Escuche aquí la entrevista completa:

Pourquoi questionner le développement ? Qu'est-ce que le terricide ? Pourquoi s'inspirer du buen vivir ? Pourquoi faire sa place au plurivers ? Anthropologue et enseignant-chercheur, Arturo Escobar nous invite, avec pédagogie et clarté, à déconstruire l'idée de développement comme progrès de l'humanité. Il présente une critique systémique des structures de domination capitalistes et propose d'œuvrer pour une alternative de destin porté par la cosmovision du buen vivir. Inspiré par les mouvements sociaux afro-colombiens qu'il a beaucoup fréquentés, il esquisse ici les contours d'un monde pluriversel. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Paris Marx is joined by Zachary Kaiser to discuss the power of tech interfaces, why data isn't an accurate reflection of the world, and why we need to discuss democratic decomputerization.Zachary Kaiser is an Associate Professor of Graphic Design and Experience Architecture at Michigan State University. He's also the author of Interfaces and Us: User Experience Design and the Making of the Computable Subject.Tech Won't Save Us offers a critical perspective on tech, its worldview, and wider society with the goal of inspiring people to demand better tech and a better world. Support the show on Patreon.The podcast is made in partnership with The Nation. Production is by Eric Wickham. Transcripts are by Brigitte Pawliw-Fry.Also mentioned in this episode:Paris is speaking in Auckland on February 18 at an event hosted by Tohatoha.Zachary wrote about dream reading technologies for Real Life.Zachary mentions specific works by David Golumbia, Ivan Illich, Aaron Benanav, John Cheney-Lippold, Thomas F. Tierney, Marisa Brandt, Arturo Escobar, and James Ferguson.Support the show

Welcome back to Outrage + Optimism! Season 9 starts here… Our hosts - Christiana Figueres, Tom Rivett-Carnac and Paul Dickinson - are back in conversation, sharing expertise, insights and camaraderie at the outset of the biggest election year in history with more voters than ever heading to the polls globally. Tune in as we explore what on earth does this all have to do with climate change? The three hosts also discuss Christiana Figueres and co-host Isabel Cavelier's mini-series ‘Our Story of Nature'. Over three episodes, they deep dive into how the ecological crisis - and the many crises we find ourselves in - have their roots in the fact that, by and large, over time, many of us have become disconnected from the rest of nature. This heartfelt inquiry into our relationship with nature has been months in the making. It includes conversations with many insightful guests, including Arturo Escobar, Xiye Bastida, Dr. Bayo Akomolafe, Kate Raworth and Sister True Dedication.  Music comes from Wyldest and her beautiful song ‘Easier to Believe'. Wyldest is the artist project of London-based multi-instrumentalist and producer, Zoë Mead.   NOTES AND RESOURCES   Democracy by Margaret Atwood | Democracy 2024 Costa Rica: Civil War – The Rest Is History Paul's Book Recommendation: ‘Short Circuiting Policy'   MUSIC   Wyldest Twitter | Instagram | Facebook | YouTube | Bandcamp | Mailing List   Learn more about the Paris Agreement.   It's official, we're a TED Audio Collective Podcast - Proof! Check out more podcasts from The TED Audio Collective And subscribe to our newsletter!   Please follow us on social media! Twitter | Instagram | LinkedIn

Die imperiale Lebensweise steckt in der Krise. Welche Entwicklungstendenzen zeichnen sich ab?   Shownotes Ulrich Brand (UNI Wien): https://politikwissenschaft.univie.ac.at/ueber-uns/mitarbeiterinnen/brand/ Ulrich bei X: https://twitter.com/uli_brand Brand, Ulrich und Wissen, Markus. Kapitalismus am Limit.Öko-imperiale Spannungen, umkämpfte Krisenpolitik und solidarische Perspektiven. 2024. oekom Verlag: https://www.oekom.de/buch/kapitalismus-am-limit-9783987260650 Brand, Ulrich und Wissen, Markus. Imperiale Lebensweisen. Zur Ausbeutung von Mensch und Natur im globalen Kapitalismus. 2017. oekom Verlag: https://www.oekom.de/buch/imperiale-lebensweise-9783865818430   Weiter Shownotes Markus Wissen am IPE Berlin: https://www.ipe-berlin.org/institut/mitglieder/markus-wissen/ Antonio Gramsci (Monoskop englisch): https://monoskop.org/Antonio_Gramsci Globaler Norden und Globaler Süden (Friedrich-Ebert-Stiftung): https://www.fes.de/wissen/globaler-sueden Neue Weltwirtschaftsordnung (Wikipedia): https://de.wikipedia.org/wiki/Neue_Weltwirtschaftsordnung Dekolonisation (Wikipedia): https://de.wikipedia.org/wiki/Dekolonisation Neue internationale Arbeitsteilung (Gabler Wirtschaftslexikon): https://wirtschaftslexikon.gabler.de/definition/neue-internationale-arbeitsteilung-38162 Branko Milanović (Wikipedia): https://de.wikipedia.org/wiki/Branko_Milanovi%C4%87 Ulrike Hermann (Wikipedia): https://de.wikipedia.org/wiki/Ulrike_Herrmann Kollapsologie (Gabler Wirtschaftslexikon): https://wirtschaftslexikon.gabler.de/definition/kollapsologie-122706 Servigne, Pablo und Stevens, Raphaël. Wie alles zusammenbrechen kann. Handbuch der Kollapsologie. 2022. Mandelbaum: https://www.mandelbaum.at/buecher/pablo-servigne-raphael-stevens/wie-alles-zusammenbrechen-kann/ Keynesianismus (Gabler Wirtschaftslexikon): https://wirtschaftslexikon.gabler.de/definition/keynesianismus-38052 John Atkinson Hobson (Wikipedia): https://de.wikipedia.org/wiki/John_Atkinson_Hobson Mann, Geoff and Wainwright, Joel. Climate Leviathan: A Political Theory of Our Planetary Future. 2018. Verso Books: https://www.versobooks.com/products/520-climate-leviathan Subalternität (Wikipedia): https://de.wikipedia.org/wiki/Subalternit%C3%A4t Birgit Sauer (Uni Wien): https://homepage.univie.ac.at/birgit.sauer/wordpress/ Otto Penz (Uni Wien): https://homepage.univie.ac.at/birgit.sauer/wordpress/team/otto-penz/?lang=en Wolfram Schaffar (Uni Passau): https://www.sobi.uni-passau.de/entwicklungspolitik Cara New Daggett (Website): https://www.caranewdaggett.com/ New Daggett, Cara. Petromaskulinität. Fossile Energieträger und autoritäres Begehren. 2023. Matthes & Seitz Berlin: https://www.matthes-seitz-berlin.de/buch/petromaskulinitaet.html Heteronormativ (Deutsches Institut für Sozialwirtschaft): https://echte-vielfalt.de/aufklaerung-und-bildung/wortschatz/was-ist-eigentlich-heteronormativitaet/ Slavoj Žižek (Wikipedia): https://de.wikipedia.org/wiki/Slavoj_%C5%BDi%C5%BEek Der europäischer Grüne Deal (Europäische Kommission): https://commission.europa.eu/strategy-and-policy/priorities-2019-2024/european-green-deal_de Ökologischer Imperialismus: https://de.wikipedia.org/wiki/%C3%96kologischer_Imperialismus Alberto Ángel Fernández (Wikipedia): https://de.wikipedia.org/wiki/Alberto_%C3%81ngel_Fern%C3%A1ndez Krauss, Martin. Pessimismus des Verstands. 2001. in Jungleworld: https://jungle.world/artikel/2001/09/pessimismus-des-verstands Fridays for Future (Website): https://fridaysforfuture.de/ Ende Gelände (Website): https://www.ende-gelaende.org/ Pacto EcoSocial e Intercultural del Sur (Website auf Spanisch): https://pactoecosocialdelsur.com/ Walden Bello (Wikipedia): https://de.wikipedia.org/wiki/Walden_Bello Bello, Walden. De-Globalisierung: Widerstand gegen die neue Weltordnung. Hrsg. Oliver Nachtwey und Peter Strotmann. 2005. VSA Verlag (pdf): https://www.vsa-verlag.de/uploads/media/Bello_De-Globalisierung.pdf Veit, Alex und Fuchs, Daniel. Eine gerechte Weltwirtschaftsordnung? Die »New International Economic Order« und die Zukunft der Süd-Nord-Beziehungen. 2023. Transcript Verlag: https://www.degruyter.com/document/doi/10.1515/9783839468814/html Latour, Bruno und Schulz, Nikolaj. Zur Entstehung einer ökologischen Klasse: Ein Memorandum. 2022. Suhrkamp: https://www.suhrkamp.de/buch/zur-entstehung-einer-oekologischen-klasse-t-9783518029794 Alexandria Ocasio-Cortez (House of Representatives Website): https://ocasio-cortez.house.gov/ Ocasio-Cortez Green New Deal (Campaign Website): https://www.ocasiocortez.com/green-new-deal Der Klimarat (Website): https://klimarat.org/ Empfehlungen des Klimarats (pdf): https://klimarat.org/wp-content/uploads/Klimarat-Endbericht-WEB.pdf Greenpeace (Website): https://www.greenpeace.de/ Nachhaltigkeitsbeirat Uni Wien: https://nachhaltigkeit.univie.ac.at/ueber-uns/nachhaltigkeitsbeirat/ Vogl, Joseph und Wolf, Burkhardt. Handbuch Literatur & Ökonomie.2020. Berlin, Boston: De Gruyter. https://www.degruyter.com/document/doi/10.1515/9783110516821/html Vogl, Joseph. 2010. Das Gespenst des Kapitals. Zürich: Diaphenes: https://www.diaphanes.net/titel/das-gespenst-des-kapitals-198 Lukas Oberndorfer (Akademie für sozialen & ökologischen Umbau Wien): https://sozialundoekologisch.org/ Arbeiterkammer Wien (Website): https://wien.arbeiterkammer.at/index.html Nicos Poulantzas. Staatstheorie: Politischer Überbau, Ideologie, Autoritärer Etatismus. 2002. VSA Verlag: https://www.vsa-verlag.de/nc/detail/artikel/staatstheorie-1/ BUND (Website): https://www.bund.net/ Brand, Ulrich. Gegen-Hegemonie: Perspektiven globalisierungskritischer Strategien. 2005. über Rosa-Luxemburg-Stiftung (pdf): https://www.rosalux.de/fileadmin/rls_uploads/pdfs/ABC/ABC_der_Alternativen_Gegen-Hegemonie-Brand.pdf Klaus Dörre (Website): https://klaus-doerre.de/ Pluriverse: A Post-Development Dictionary. Edited by Ashish Kothari, Ariel Salleh, Arturo Escobar, Federico Demaria, and Alberto Acosta. 2019. Tulika Books: https://cup.columbia.edu/book/pluriverse/9788193732984 Buchter, Heike. Ölförderung in Ecuador: Wo jeder Hektar unbezahlbar ist. 2023. Zeit Online: https://www.zeit.de/wirtschaft/2023-08/ecuador-oelfoerderung-yasuni-nationalpark-referendum Theodor W. Adorno (Monoskop): https://monoskop.org/Theodor_Adorno   Weitere Folgen S02 | E25 Bini Adamczak zu Beziehungsweisen https://www.futurehistories.today/episoden-blog/s02/e25-bini-adamczak-zu-beziehungsweisen/ S02 | E18 Drew Pendergrass and Troy Vettese on Half Earth Socialism https://www.futurehistories.today/episoden-blog/s02/e18-drew-pendergrass-and-troy-vettese-on-half-earth-socialism/ S01 | E52 Max Koch zur politischen Ökonomie des Degrowth https://www.futurehistories.today/episoden-blog/s01/e52-max-koch-zur-politischen-oekonomie-des-degrowth/ S01 | E48 Sabine Nuss zu Eigentum (Teil 1) https://www.futurehistories.today/episoden-blog/s01/e48-sabine-nuss-zu-eigentum-teil-1/ S01 | E41 Florian Irgmaier zu libertärem Paternalismus https://www.futurehistories.today/episoden-blog/s01/e41-florian-irgmaier-zu-libertaerem-paternalismus/ S01 | E38 Ulrike Herrmann zu kapitalistischer Planwirtschaft https://www.futurehistories.today/episoden-blog/s01/e38-ulrike-herrmann-zu-kapitalistischer-planwirtschaft/ S01 | E28 Joanna Pope zu Degrowth & Akzelerationismus https://www.futurehistories.today/episoden-blog/s01/e28-joanna-pope-zu-degrowth-amp-akzelerationismus/   Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories? Schreibt mir unter office@futurehistories.today  Diskutiert mit auf Twitter (#FutureHistories): https://twitter.com/FutureHpodcast auf Bluesky: https://bsky.app/profile/futurehistories.bsky.social auf Mastodon: https://mstdn.social/@FutureHistories oder auf Reddit: https://www.reddit.com/r/FutureHistories/ www.futurehistories.today   Keywords #UlrichBrand, #JanGroos, #FutureHistories, #Podcast, #Interview, #ÖkoImperialismus, #Klimakrise, #Solidarität, #Gramsci, #ÖkologischeModernisierung, #GreenNewDeal, #KlimaKlassenkampf, #DemokratischePlanung, #Transformation, #Gebrauchswertorientierung, #Degrwoth, #SozialÖkologischeTransformation, #PolitischeÖkologie, #Ökologie, #ImperialeLebensweise

Historia, Presente y Futuro de la Viña Ganadora del Tercer Concurso de Vinos de Quillón. Junto a Arturo Escobar, viñatero, productor de la Viña Quinta Rosa de Yumbel.

Give us a listen, and we'll give you the world! In Episode 86 of Overthink, Ellie and David ask: what does it mean to live in a world? From animal spirit masters in Labrador to the foundations of climate science, they discuss why the concept of "world" is so contentious, and even at the brink of collapse. They  navigate our entangled concepts of nature, culture, and the idyllic nurturing earth through the work of Hannah Arendt and Arturo Escobar. Is the world of animals the same as our own? And, what could it mean to imagine a world where many worlds fit? In times of deep planetary transformation, philosophizing our place in this world has never been more important.This episode was produced by Emilio Esquivel Marquez and Aaron Morgan as part of their Summer Undergraduate Research Program at Pomona College.Check out the episode's extended cut here!Works DiscussedHannah Arendt, The Human Condition and The Origins of TotalitarianismMario Blaser, “Doing and undoing Caribou/Atiku”Dipesh Chakrabarty, “Planetary Humanities”Déborah Danowski and Eduardo Viveiros de Castro, The Ends of the WorldArturo Escobar, Pluriversal PoliticsMartin Heidegger, Fundamental Concepts of MetaphysicsTravis Holloway, How to Live at the End of the WorldBruno Latour, Facing GaiaTimothy Morton, HyperobjectsConservation International, Mother Nature (2015)Patreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail |  Dearoverthink@gmail.comYouTube | Overthink podcastSupport the show

A community conversation with Arturo Escobar about environmental justice and the decolonial vision. Hosted by Deceleration and UTSA in San Antonio in April 2023 and including Kimiya Factory, Black Freedom Factory; Frankie Orona, Society of Native Nations; Diana Lopez, Southwest Workers Union, and Maria Turvin, Yanawana Herbolarios. Facilitated by Marisol Cortez of Deceleration and UTSA. Enjoy the following community circle discussion and dialogue with Escobar and Cortez only at Deceleration.news.

Debate da Super Manhã: No debate desta quarta-feira (14), o comunicador Wagner Gomes conversa com especialistas sobre como os vícios podem surgir e se desenvolver, além dos caminhos possíveis para a cura. Participam, o Psiquiatra e psicanalista, diretor clínico do Instituto Recife de Atenção Integral às Dependências - Instituto RAID, José Carlos Soares de Escobar, o Mestre em Psicologia Clínica, Psicóloga clínica e escolar, ex-coordenadora Clínica do Instituto Raid, Joana Caldas e o Doutor em Psicologia Cognitiva, Coordenador da Escola Livre de Redução de Danos, pesquisador do uso de substâncias psicoativas e políticas públicas sobre drogas, Arturo Escobar.

This series of podcast episodes will focus on Decolonising Research, and feature talks from the Decolonising Research Festival held at the University of Exeter in June and July 2022. The eleventh epsiode of the series will feature Dr Salmah Eva-Lina Lawrence from the International Women's Development Agency with her talk 'What does it mean to do decolonial research?'   Music credit: Happy Boy Theme Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/   Transcription   00:09 Hello, and welcome to rd in the in betweens. I'm your host Kelly Preece. And every fortnight I talk to a different guest about researchers development, and everything in between.   00:32 Hello, and welcome to the final recording of talks in our decolonizing research series. For this final episode, I'm delighted to bring to you Dr. Salmah Eva-lina. Lawrence, with her talk, what does it mean to do decolonial research.   00:48 But first of all, I'd like to acknowledge that I am on the lands traditional lands of the Gadigal people of the Eora Nation of New South Wales in Australia. This is where I normally live and work tonight I'm in Melbourne, I'm actually on the lands of the orangery, people of the Kulin nation. I pay my respects to the elders past, present and emerging of the First Nations peoples of Australia. And I recognize that Australia was founded on the genocide and dispossession of First Nations peoples, and that the land was never ceded. It always was and always will be Aboriginal land. So I'm going to do a short introduction to myself and then head off into my presentation. I am currently the acting co CEO of the International Women's Development Agency in Melbourne, Australia, where I lead our decolonial work interrogating our practices and our approach to international development with the objective of decolonizing how we work when I'm not acting CEO, I'm the director of systemic change and partnerships, and I still have charged in the decolonial work that we do. I'm also an adjunct Fellow at Macquarie University. In my scholarly life, I research decolonial theory, ethics and epistemology. And I draw deeply on my own culture, which is a matrilineal culture in Papua New Guinea, the millbay province of Papa New Guinea, and I use my own culture to frame my decolonial practice. In fact, it's my matrilineal culture, a culture that's at the opposite end of the spectrum of the masculinizing patriarchy of coloniality. That shapes my decolonial practice and shaped my decolonial practice long before I became a scholar of the decolonial. So it's really exciting to see Exeter, uni and other academic institutions start to take the decolonization of research seriously. I started my PhD in 2013 and submitted in 2017. So really not that long ago. But my thesis was grounded in decolonial theory theory I was influenced into radio by any bulky handle, Walter Manolo Ramon, Grossberg well, and reproduce cell, or your NK or women in the mighty Nile cough. I hope these names are familiar to you, if you are decolonial researchers, and Linda Jr. By Smith, who is a Maori from the Pacific region. On the one hand, at the level of the institution where I did my PhD, it was a struggle to talk the decolonial and hold a decolonial space, because it was just so alien at that time. It was marginally easier within my discipline of gender and Cultural Studies, because both feminist and anthropological critical studies were an influence in this domain. And I was able to use this as a bridge into post colonial theories and then into decolonial theory. So where you sit discipline wise, I think will have a large influence on how you're able to negotiate using decolonial theory and being a decolonial researcher.   03:49 In the second year of my PhD, I attended a summer school in Barcelona on decolonizing knowledge and power, I met some of the scholars that I've just named, and where I connected with a community of like minded scholars and activists. It was really enlightening, and energizing. And I highly recommend if you are a PhD scholar candidate, or if you're a master student, I recommend participating in this summer school non slip show a slide at the end with the website name and other resources. I'm going to share my understanding of decolonial research which does touch on the points made by dt and Saskia. I want to explain some concepts that I use that I will be using. I'll then talk about some principles for doing decolonial research or for the way that I do my decolonial research. And I'll talk about some of the practices that I use to support those principles. I'm going to talk for about 25 minutes, I can see that it's 10 parts the hour now and I will try to keep to time, but there will be time for q&a at the end. If there's time and if anybody is interested, I'll be able to share with you my own PhD research and what was decolonial about it So the first concept that I want to talk about briefly is the concept of whiteness. Now, I deliberately use the terms of whiteness West Global North Eurocentric developed world interchangeably. These terms often broadly refer to the same demographic, but within specific academic disciplines, they have nuanced meanings. Whiteness, for instance is used by Critical Race theorists to mean a system or culture that discriminates based on race, specifically, this perceived superiority of white people and their customers. For a detailed look at whiteness from the perspective of a white person, I recommend reading Shannon Sullivan's revealing whiteness, the unconscious habits of racial privilege. So like patriarchy, whiteness describes a particular set of characteristics and practices which have become institutionalized in many parts of the world, including an international development the sector in which I work. And of course, in academia, there would be no Exeter University decolonizing Research Festival, where this is not the case. The other concept that I want to share with you is that you will hear me mention majority world and minority world. I use minority world instead of the west or the global north, and I use majority world instead of developing or the global south. For me this, this terminology more meaningfully and accurately describes the global demographic majority who are located in the Global South. It's also terminology that doesn't infantilized by using the word developing or developed or use majority well, because not only is the global south a demographic majority on this planet, we are also a sociological majority. Our cultures share many things in common in contrast to minority world cultures. Across the Pacific Africa, the Americas and Asia, we are united by an ethics of relational autonomy that underpins our diverse social, economic and epistemic systems, and which contrasts starkly with the competitive individualist ethics, growth based economies and binary knowledge systems of the developed world or the minority world. So it's a political choice for me to use this terminology, political choice to use the term majority world to bring into stark relief, the situation that we all find ourselves living with in at the moment, which is a global power system that is based on minority world ideas. Another concept, I want to talk so I've shared with you the concepts that I'm going to use whiteness majority with minority world owners with a little bit about coloniality and epistemic decolonization before I move on to principles and practices.   08:03 So coloniality, as you would know, is a theory developed by a group of primarily Latin American thinkers which coalesced around 1998 into the modernity coloniality matrix. A theory is a way of explaining the world and as we all know, it can be based on the evidence or not. The basic theory is that European modernity has a dark side, which is rarely if ever acknowledged by those working within modernity. And that Dark Side Includes colonization, enslavement, genocide, expropriation, so it is disingenuous to highlight the advances associated with modernity without acknowledging that these advances have been made possible through colonial reality, a matrix of intertwining systems and technologies of power, such as race hierarchies, gender hierarchies, and the exploitation of and dominance over the natural world. The theories of modernity coloniality have gained traction across the majority world across the global south. Because one, the historical and contemporary evidence for it is overwhelming and to the theory describes more accurately what majority well peoples have experienced and continue to experience than just theories produced by global North theorists. The theory of coloniality is a theory that resonates across the majority one because it actually explicates the historical and contemporary experiences of majority well, people who have experienced colonization, enslavement, genocide, racism. So coloniality scholars and the bulky Hondo and Walter Manolo and others generated the modernity collegiality matrix by stepping outside modernity, to view modernity from an alternative perspective, the perspective of coloniality now this group of scholars to coined the term decolonial ality to describe centering understanding of and interpretation of the social, economic and political world from a perspective outside the Eurocentric frame. meaning of modernity. They also refer that they being the scholars also referred to the coloniality as epistemic decolonization. So what does this tell us about decolonial research or about doing decolonial research? And what relevance to the concepts of whiteness and majority and minority worlds have to doing decolonial research? Since deeper learn reality, you don't have to take a sip of water Excuse me. Since decolonial reality is about epistemic decolonization, it means articulating knowledge from a subject position that is not the colonizer. In the spaces that I work in the colonizer is synonymous with whiteness or Anglo and Eurocentrism. In other words, the minority world assuming that one takes a subject position that is not that a whiteness what does that mean to knowledge creation? Let's take the concept of gender. Only in very recent times has the minority world started to recognize that gender and sexual diversity exists along a spectrum. Yet non binary genders have always been recognized in parts of the majority world, such as in some all weather talk term FAR, FAR female refers to a non binary gender, or Urumqi or your woman in her book, The invention of women, demonstrates how Western gender roles do not map neatly to pre Christian roles in parts of Nigeria, providing one example in which the role of a husband the role of a provider and a projector can actually be fulfilled by a woman. The point is that social concepts generated from within one worldview view will not necessarily translate across other worldviews. A subject position that is not whiteness opens up knowledge is they have been unexplored, ignored or deliberately marginalized. So doing decolonial research means first of all, recognizing that the knowledge produced by the colonizer and through the knowledge production systems of whiteness is not universal. And secondly, it means recognizing that the knowledge produced in this system, the colonizer system is only partial knowledge. Why is it only partial knowledge or primarily because if you look at it from the perspective of logic, logically, in order to present knowledge as universal truths, it makes sense only if the entirety of the population to which that truth is said to apply, has been tested against that truth, and found to comply with it. With 7 billion humans on this planet, this is a feat that's never been accomplished. Researchers use sample populations to test their theories and make inferences based on these minut subsets of humanity. And we know that these sample populations are rarely truly representative of the diversity of the entire human population on this planet.   13:05 So the situation that the majority world lives in is that European customs culture, ways of being and knowing have been projected by Europeans as universal norms. But we've just seen that the gender norms of the minority world which are projected to be universal or not, and a cursory look at the literature on gender written by majority world scholars, such as or Iraqi or women immediately challenges that assumption. So what I'm channeling your attention to here is that the social world looks different, according to your worldview, and your subject position. knowledge that is produced by white men is only partial knowledge because it does not incorporate other subject positions. Knowledge produced by white women and white men is still only partial knowledge. We need knowledge generated from multiple different subject positions to create a picture that is holistic, that is more complete and representative of the reality of life on this planet. So the key learning here is that decolonial research and researchers treat minority world knowledge claims as merely one data point and never the only data point. The second point, and one which disrupts the colonizers view of objective knowledge creation. The second learning is that we all carry our cultural baggage, and our conscious and subconscious biases into all of our engagements, including research. No human is free of this, since no human exists outside of the social system. We see according to our own subject positions, when shown a different perspective, we might then see a different perspective. But we also might not see a different perspective, even when we are told about it, and even when we're shown it. So does the fact that we cannot see a different perspective mean that it doesn't exist or does the fact But others can see it mean that it does exist. And we simply don't have the faculties necessary to see that perspective. So for me, that's a very important part of decolonial research allowing for the fact that other perspectives do exist. So to summarize the points that I just made, there is no truly objective researcher. And secondly, since there's never been adequate evidence provided for claims that particular types of social knowledge are universal, the decolonial researcher will be skeptical when those claims are presented to him. So what are some of the principles and practices that researchers can employ to produce work that is decolonial now from my reading across different decolonial decolonial scholars, I've distilled a set of principles which I think a common decolonial works and I detail these in my forthcoming book decolonizing international development majority worldviews, there are three principles which are particularly pertinent to doing decolonial research. The principles highlight that decolonization and decolonial ality is not just about explicitly challenging external and institutional structures of race based power, such as how whiteness informs academia and pervades the interactions between nation states and individual citizens. The decolonial is as much about understanding one's internal world as it is about navigating the external world.   16:33 So what do I mean by this, we talked about how subject position matters. The first principle that I'm going to talk about relates to acknowledging that there is no truly objective researcher. Therefore, perspective matters and diversity matters. That is the principal perspective matters and diversity matters. We inhabit a planet with an incredible diversity of humans and other life forms, where we are situated geographically geopolitically, culturally our gender, a myriad of other intersecting ways. These all shaped the way that we interact with the world. respecting diversity necessarily means that we respect historical and cultural difference. On a planet as diverse as ours, one cannot generate sustainable solutions, or undertake ethical research without multiple diverse voices framing the issues that matter and how they should be addressed. So decolonial researchers employ radical honesty and transparency about their subject position. Now it's common for scholars from the Pacific region. I told you earlier that I am hoping again, you're not from the Pacific region, it's common for scholars in the Pacific region to emplace themselves. I introduced myself as coming from a matrilineal matrilineal culture in Papua New Guinea. My scholarly colleagues variously introduced themselves as Maori Fijian Samoan. In doing this, we are each acknowledging that our views of the world are partial, and they're shaped by our geopolitical location. Very few white scholars, particularly in place themselves, and by not doing so they are complicit in the myth of objective knowledge production, and in upholding white because there's a norm that needs no explanation. Some white scholars in Australia do in place themselves and I'm going to share with you how a white scholar working in Australia in the decolonial space positions herself. I quote along the Lenten who says, I wish to acknowledge the dark people, their elders past and present, and to remind us all that this lecture is taking place on stolen derelict land. I also want to begin my lecture by positioning myself as a European West Asian Jewish woman living on stolen Gadigal land and quote, Alana Lenten acknowledges that she is a settler colonizer on land that has been stolen from the original inhabitants and that she benefits from this situation. The effect of a white person doing the reflective work to understand her subject position. And then voicing that subject position is that it begins to destabilize whiteness as the norm, culture, ethnicity historical wrongs that continue as contemporary social marginally marginalization become visible, as influences on the knowledge that is being presented and the claims that are being made. The second principle that I wanted to talk about is that we live in a blue reverse, not a universe and the blue reverse is a term that we that the cohort of decolonial scholars that I talked about earlier on, Walter Manolo, Arturo Escobar, this was coined by them. decolonial approach rejects the idea of a universe or uni versal approaches which imply a single way of being knowing And doing that is the uni. A decolonial approach embraces the idea of a pure reverse meaning that we understand that there are multiple different and equal ways of being knowing and doing. And the third principle is that every related principle to the previous humility matters. In a pure verse have multiple ways of being, knowing, doing, relating and perceiving. No one individual or group has all the answers to human well being, or cultivating the flourishing of life more generally. In our pure reverse knowledge is generated in a myriad of ways, not just in universities. There are as many experts outside of universities, as there are within them. Who are these people, these other experts, they have people with lived experience of the research question or the policy problem.   21:01 They include, for example, women in communities across the Pacific who navigate who negotiate the effects of climate change in their daily lives, but whose voices are absent from the policymaking that directly affects them. Policy which can produce unintended, unintended harmful consequences for these women because it doesn't address their daily concerns. And I recommend reading Linda to EY Smith decolonizing methodologies as part of your PhD candidature exploration into other ways of knowing and knowledge creation. I'm going to talk now I realized that I'm over the half hour, but I'm going to talk a little bit about some of the practices that serve these decolonial principles. And then we can go into a q&a section. So the first practice that I highlight is a practice of radical self reflexivity, for the principle that perspective matters. radical honesty and transparency about your subject positionality requires deep self reflexivity. At IW da the International Women's Development Agency where I work, we are in the process of finalizing our inaugural decolonial framework to guide our work. And I'm going to quote a passage from this framework because I find it particularly pertinent. Starting the quote, since racist and colonial systems and institutions are created and held in place by many individual people, we each have a duty to do the personal inner work to analyze our relationship with whiteness, and coloniality. We must work to understand our own assumption, beliefs, behaviors, and positions in relation to colonialism and racial hierarchies. We must ask ourselves, how our nationality or religion, our language, our sexuality, or gender, our racialized identity, our indigeneity, our can our conceptual frameworks, our practices, etc, have been and continue to organization and flow in reality, and how this informs our individual sees hard work, particularly for those who benefit from the systems of oppression that coloniality and whiteness represent. However, doing this work as individuals is necessary in order to reframe our understanding of how to relate to other peoples other countries and other cultures, and to begin to decolonize ourselves and quote, this work I put to you is necessary for all decolonial researchers. Well, how can you seek to decolonize if you have no understanding of how you yourself are affected by and or complicit in colonial ality the second practice that I highlight speaks to the fact of living in a pure reverse. And that is all knowledge claims have to be triangulated. If you are researching the Pacific, for example, you triangulate the scholarly texts from scholars who are indigenous to the Pacific region and scholars who've written about the Pacific from other parts of the world or other subject positions. And you search out other sources as well. You acknowledge that people with lived experience of the matters that you are researching, have an expertise that is valuable, and you extend to them the mantle of expert, not just research subject, or object. So the principles and practices that I've outlined here are by no means exhaustive there, but they are I feel necessary tools for the decolonial researcher and practitioner to critique and disrupt and dismantle existing power structures and to contribute to offering and shaping a radical and transformative alter alternative world But to paraphrase Audrey Lorde does not use the Masters tools.   25:06 And that's it for this episode. Don't forget to like, rate and subscribe. And join me next time where I'll be talking to somebody else about researchers development and everything in between.

D.J. talks about his thesis, the Nodes project, Welcome to Design, Typography, Research Methods, and a potential pathway for research. Other mentions: Arturo Escobar, Chile, John Heskett, Herbert Simon, Simon Veil, and Visible Language. Contact D.J.: trischdj@ucmail.uc.edu

In which we conclude our reading of "Designs for the Pluriverse", by Arturo Escobar. If you like the show, consider supporting us on Patreon. Links: Designs for the Pluriverse, at Duke University Press General Intellect Unit on iTunes http://generalintellectunit.net Support the show on Patreon https://twitter.com/giunitpod General Intellect Unit on Facebook General Intellect Unit on archive.org Emancipation Network

In which we read "Designs for the Pluriverse", by Arturo Escobar. If you like the show, consider supporting us on Patreon. Links: Designs for the Pluriverse, at Duke University Press The Classless Society in Motion (forthcoming book by Tom & Donal) Announcement episode on From Alpha to Omega General Intellect Unit on iTunes http://generalintellectunit.net Support the show on Patreon https://twitter.com/giunitpod General Intellect Unit on Facebook General Intellect Unit on archive.org Emancipation Network

In which we read "Designs for the Pluriverse", by Arturo Escobar. If you like the show, consider supporting us on Patreon. Links: Designs for the Pluriverse, at Duke University Press The Classless Society in Motion (forthcoming book by Tom & Donal) Announcement episode on From Alpha to Omega General Intellect Unit on iTunes http://generalintellectunit.net Support the show on Patreon https://twitter.com/giunitpod General Intellect Unit on Facebook General Intellect Unit on archive.org Emancipation Network

Today, we are headed to a small village in the south of France to talk to Madelynn Martiniere about her work in designing, activating, and scaling open innovation ecosystems for a more equitable and sustainable future.In our conversation Madelynn and I talk about the importance of finding community and belonging, what role technology can play in driving systemic change and what it means to design an ideal world.Madelynn Martiniere is a global strategist and facilitator working with innovators, entrepreneurs and executives to design, activate, and scale open innovation ecosystems for a more equitable and sustainable future. She is currently Managing Partner at Armillaria, an ecosystems design lab working to co-create critical digital infrastructure for a more thriving world. An avid permaculturist, when not working on systems change, she can be found working in the garden.Listen to the full episode to hear: How technology's desire to simplify concepts impacts our ability to see interconnection and complexity Why we can't enter a community looking to validate a hypothesis The tension in recognizing our locus of control  The challenges in wanting it done and wanting to be the one to do it Learn More About ​​Madelynn Martiniere: Armillaria Twitter: @mmartiniere Connect with Madelynn on LinkedIn Design Principles for Systems Change: Cooperative Design Principles for Systems Change: Humanity-Centered Learn More About Anika Horn: Website: www.socialventurers.com  Instagram: SocialVenturers Newsletter: Sign up for Impact Curator April 14: Burn both ends, register here and tell your friends! Resources: Community: The Structure of Belonging, Peter Block The Art of Gathering: How We Meet and Why It Matters, Priya Parker Sphaera Roxann Stafford Designs for the Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds, Arturo Escobar

Aaaaand we're back! Cymene and Dominic start off with their usual nonsense, which culminates in a lively discussion of the missile silo now listed on the real estate site Zillow (we were wrong on some of the specs btw, it's in Abilene, Kansas and only $380,000, survivalist bargain hunters can find all the deets here: https://www.zillow.com/homedetails/2432-Fair-Rd-Abilene-KS-67410/113177058_zpid/?utm_source=zillowgonewild&utm_medium=zillowgonewild&utm_campaign=zillowgonewild)  Then (15:31) we welcome our marvelous guest, Arturo Escobar. We start by discussing Arturo's latest book Pluriversal Politics (Duke UP, 2020) and how the concept of pluriverse—a world where many worlds fit—emerged from an effort to understand emergence in a time of emergency. We talk about how the contemporary crisis is a crisis of a particular civilizational model and about the need to re/turn to an awareness of radical interdependence and possibility. Can Left politics overcome its reliance on the figure of “the enemy” and deal with its fear of the end of modernity so as to make its politics more pluriversal? What is radical social change? Why have the pathologies of isolation have proven to be worse than the pathologies of connection? We discuss Arturo's interest in design alongside philosophy and anthropology and what it would mean to shift from an ontology of development to one of care. Arturo closes by gifting us an everyday exercise to help foster greater relational awareness. See you next week!

In our final episode of our Early Education & Care mini-series, Josh speaks with Vanessa Martinez who is the Assistant Director and Subsidy Administrator of the YWCA of Central Massachusetts Early Education & Care Program. She is also a mentor at Project Flourish which helps early childcare workers receive their Child Development Associates Accreditation (CDA's) while continuing to work in the field. In the episode, Josh and Vanessa discuss the importance of educators building strong relationships with families and the current crisis surrounding the shortage of early educators due to the lack of funding and resources, as well as how this is affecting families and children in our community. You can follow Vanessa and her work by checking out the YWCA website and Facebook page. Do you know someone working in the early education & care space who might benefit from receiving their CDA? Learn more here.      Listen to Public Hearing wherever you get your podcasts and on WICN 90.5FM, Worcester's NPR affiliate station. Public Hearing is a podcast from Action! by Design. Action! by Design's vision is a world where all people are valued and have access to opportunities that enable them to live healthy and fulfilled lives on a sustainable planet. We're a social innovation and change agency that uses facilitation and design to address complex problems facing communities. In his book Designs for the Pluriverse, Arturo Escobar, an author and anthropologist, defines design as a “space for linking theory, practice, and purpose, connecting vision and reality.” This is how we approach our work; we use design thinking and an equity-centered framework as a mindset to inform how we approach and address problems. We use facilitation to ensure we're centering the voices of those most impacted by the challenges we're addressing. Want to learn more? Let's chat. Reach out to our team at theteam@actionbydesign.co Share our show with a friend!

In our fourth episode of our Early Childhood Education & Care mini-series, Josh speaks to Anh Vu Sawyer of the Southeast Asian Coalition about some of the challenges that immigrants and refugees face when coming to the U.S. and how the coalition works towards helping these families adjust and thrive by treating them with dignity and respect and providing a sense of community. Early childhood is a crucial time of development for all children, but for children of immigrant and refugee families, it is also so important to allow them to discover and learn about their culture as well as providing them with the resources to invest in their future. You can follow Anh and her work by checking out the Southeast Asian Coalition's website and their Facebook page.Listen to Public Hearing wherever you get your podcasts and on WICN 90.5FM, Worcester's NPR affiliate station. Public Hearing is a podcast from Action! by Design. Action! by Design's vision is a world where all people are valued and have access to opportunities that enable them to live healthy and fulfilled lives on a sustainable planet. We're a social innovation and change agency that uses facilitation and design to address complex problems facing communities. In his book Designs for the Pluriverse, Arturo Escobar, an author and anthropologist, defines design as a “space for linking theory, practice, and purpose, connecting vision and reality.” This is how we approach our work; we use design thinking and an equity-centered framework as a mindset to inform how we approach and address problems. We use facilitation to ensure we're centering the voices of those most impacted by the challenges we're addressing. Want to learn more? Let's chat. Reach out to our team at theteam@actionbydesign.co Share our show with a friend!

In our third episode of our Early Childhood Education & Care mini-series, Josh speaks to Eve Gilmore of Edward Street about challenges surrounding racial and gender equity within the early childhood education and care space along with some of the history behind these issues. Eve also talks about the importance of children receiving high-quality care for their development and well-being, and that our society cannot accept anything less than high-quality for every child. Advocating for educators, children, and families is crucial for the future of our community and society.You can follow Eve and her work by checking out Edward Street's website and their Facebook page. To learn more about the legislation they are working on that will require universal early education and care at an affordable level to all families in Massachusetts, visit commonstartma.org. Listen to Public Hearing wherever you get your podcasts and on WICN 90.5FM, Worcester's NPR affiliate station. Public Hearing is a podcast from Action! by Design. Action! by Design's vision is a world where all people are valued and have access to opportunities that enable them to live healthy and fulfilled lives on a sustainable planet. We're a social innovation and change agency that uses facilitation and design to address complex problems facing communities. In his book Designs for the Pluriverse, Arturo Escobar, an author and anthropologist, defines design as a “space for linking theory, practice, and purpose, connecting vision and reality.” This is how we approach our work; we use design thinking and an equity-centered framework as a mindset to inform how we approach and address problems. We use facilitation to ensure we're centering the voices of those most impacted by the challenges we're addressing. Want to learn more? Let's chat. Reach out to our team at theteam@actionbydesign.co Share our show with a friend!

We are back with our second episode of Public Hearing's mini-season on Early Childhood Education & Care. This week, our guest is Amy O'Leary, the Executive Director at Strategies for Children, an advocacy and policy organization that works to ensure that Massachusetts invests the resources needed for all children, from birth to age five, to access high-quality early education programs. In this episode, Josh and Amy take a further look into the lives and experiences of parents/guardians and children throughout the COVID-19 pandemic as well as discuss the importance of continuing to advocate for resources and funding for early education and care workers. To follow Amy and the work of Strategies for Children, check out their website and follow them on Facebook and Instagram!Listen to Public Hearing wherever you get your podcasts and on WICN 90.5FM, Worcester's NPR affiliate station. Public Hearing is a podcast from Action! by Design. Action! by Design's vision is a world where all people are valued and have access to opportunities that enable them to live healthy and fulfilled lives on a sustainable planet. We're a social innovation and change agency that uses facilitation and design to address complex problems facing communities. In his book Designs for the Pluriverse,  Arturo Escobar, an author and anthropologist, defines design as a “space for linking theory, practice, and purpose, connecting vision and reality.” This is how we approach our work; we use design thinking and an equity-centered framework as a mindset to inform how we approach and address problems. We use facilitation to ensure we're centering the voices of those most impacted by the challenges we're addressing. Want to learn more? Let's chat. Reach out to our team at theteam@actionbydesign.co Share our show with a friend!

Arturo Escobar is a Professor emeritus of Anthropology at the University of North Carolina in Chapel Hill. He also works in Colombia as a Research Associate with the Culture, Memory, and Nation group at Universidad del Valle in Cali and the Cultural Studies groups at Universidad Javeriana in Bogota. He has published widely on political ecology, ontological design, and the anthropology of development, social movements, and technoscience. This exciting conversion ranged extensively over so many rich topics. We started the discussion with who are you and got some reflection and insight into how Arturo sees himself in world and the journey he has taken to get to his current academic work as an intellectual activist. We also discussed the role of academic knowledge and activist knowledge in addressing the pressing concerns of our times. In particular we explored the interconnectedness of all beings in the world and the idea of radical interdependence. He highlights 6 axes or strategies for enacting transformative alternatives, with a highlight on the role of communities in transformation and learning how to stop outsourcing the making of life. Links: The Global Tapestry of Alternatives seeks to build bridges between networks of Alternatives around the globe and promote the creation of new processes of confluence. https://globaltapestryofalternatives.org/ --- Send in a voice message: https://anchor.fm/exalt-initiative/message

VOICES FROM THE ATELIERPorto Design Biennale 2021The word crisis has entered current discourse. Its use is widespread, and the word has been utilized to justify a series of policies and measures put in place as progressive, however rapidly revealed to be rather regressive. It is as though in 2021, the idea of crisis has come to define our model for civilisation. Have we resorted to this model in the absence of a predominant one? Is there room and are we open to new, emerging models, perhaps to models that are more compatible with all other living entities? Or are we confined to what Arturo Escobar defines as the patriarcal Western capital modern model?To discuss these and other topics I have invited designer, educator and researcher Annelys de Vet and cultural researcher, designer and editor of DEEM journal, Alice Grandoit. Concept, edition, texts and mixing: André CruzMusic: Pedro GeraldesText edition: Manuelle Freire©2021 Porto Design Biennale

O desenvolvimento e o crescimento econômico são mantras do nosso tempo. Ideias vistas como inquestionáveis, supostamente objetivos únicos para todos. O Flávio José Rocha, que é mestre em Desenvolvimento e Meio Ambiente pela UFPB e Doutor em Ciências Sociais pela PUC-SP e estuda os grandes projetos de infraestrutura e gestão da água, é uma das pessoas que estão pondo em xeque esse discurso. Que impactos sociais, econômicos e ambientais essas ideias têm provocado? A história econômica contada a partir das razões do capitalismo e da modernidade ocidental é a única narrativa possível? No primeiro episódio da segunda temporada, nosso papo foi como um ponto de partida pros que vêm na sequência. As lutas por um mundo realmente igualitário e sustentável precisam questionar e desmontar o mantra do desenvolvimento e construir outras economias, diversas, a partir dos lugares e de outras lógicas de pensamento: lógicas de envolvimento. Texto do Flávio, sobre o conceito de desenvolvimento do antropólogo Arturo Escobar: https://cutt.ly/ec9Vl0j Observatório da Privatização da Água (OPA): https://cutt.ly/Rc9BPL8 Documentário "Refugiados do Desenvolvimento": https://cutt.ly/Mc9ViAY Animação boliviana "Abuela Grillo": https://cutt.ly/yc9BCtA Projeto de Lei Mercado da Água (PL 495/2017): https://cutt.ly/wc9VdmD

In this 8th SIMM-podcast episode we hear Lukas Pairon interview 3 scholars from the Southern hemisphere: Juan Sebastian Rojas (01:31->14:27) and Natalia Puerta Gordillo (14:28->23:33) from Colombia, and Tinashe Mutero (23:35->32:12) from Zimbabwe. They discuss about research on social and community music projects in the Global South, research developed by local scholars as well as by researchers from the Global North. All three scholars attended one of the 4-day SIMM-seminars organised to allow small groups of scholars to share their research experiences and methodologies, and thereby developing an international research network in this field. Hearing them makes one wonder whether we shouldn't stop thinking of our world as composed of only 2 blocks (North and South), and instead let ourselves inspired by Arturo Escobar's recent presentation of our world as multiversal, composed of a multiversity of realities and perspectives.Referenced during this podcast-episode: Geoffrey Baker, Bogotá Philharmonic Orchestra, Children Performing Arts Workshop (CHIPAWO), Dzikwa Trust (Zimbabwe), Arturo Escobar, Orlando Fals Borda, Paulo Freire, Guildhall School of Music, Inkululeko Yabatsha School of Arts (IYASA), international comparative SIMM study, Mariusz Radwanski, Music Crossroads Zimbabwe, Red Musica Medellin, SEMPRE, 5th SIMM-posium, Sistema Global, Gloria Patricia Zapata Restrepocontact: info@simm-platform.eu / www.simm-platform.eu 

Feeling stressed? Seeking strategies for keeping healthy and connected during this period of protracted pandemic, economic crisis, and physical isolation? Join us for our third Shelter & Solidarity social hour – a community discussion about how we can best sustain ourselves, each other, our organizations and movements during these pandemic times. We'll be led into the discussion by Michal Osterweil and Victor Narro. Michal teaches in the Curriculum in Global Studies at UNC Chapel Hill and is also deeply committed to community and popular education aimed at activists, community members and others not (necessarily) in formal school that see the importance of actively studying and (un)learning what it means to be a change agent in these intense times of crisis. She is co-convenor with Arturo Escobar of UNC's seminar, Theory and Politics of Relationality (The Relationality project), and currently working on a book project and web-project in this vein. She is also a mother and radical homemaker who loves gardening, cooking and dancing.A nationally known expert on immigrant rights and low-wage workers, Victor Narro has been involved with immigrant rights and labor issues for over 35 years, and author of several books on labor justice and organizing. He has also become a leading voice for self-care and spirituality in the work for social justice through his new book, Living Peace: Connecting Your Spirituality with Your Work for Justice (CreateSpace Publication, 2014). Victor has published a children's book about labor solidarity, Jimmy's Carwash Adventure (Hard Ball Press 2016).