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This book offers a bold and illuminating account of the worldviews nurtured and sustained by indigenous communities from across continents, through their distinctive understanding of concepts such as space, time, joy, pain, life, and death. It demonstrates how this different mode of ‘knowing’ has brought the indigenous into a cultural conflict with communities that claim to be modern and scientific. Bringing together scholars, artists and activists engaged in understanding and conserving local knowledge that continues to be in the shadow of cultural extinction, the book attempts to interpret repercussions on identity and cultural transformation and points to the tragic fate of knowing the world differently. The volume inaugurates a new thematic area in post-colonial studies and cultural anthropology by highlighting the perspectives of marginalized indigenous communities, often burdened with being viewed as ‘primitive’. It will be useful to scholars and students of anthropology, sociology, cultural studies, history, linguistics, literature, and tribal studies.
This book explores the experiential research methods (arts-based, reflexative, collaborative) that allow researchers to access their own and their participants' knowing in richer ways. It comprises chapters on innovative methods of research and analysis using literary forms, performance and visual arts, and through collaborative and interdisciplinary inquiry. It offers methodological discussions and first-person accounts of experiences in using these methods in order to fire the imagination of students and researchers. Writers are drawn from various disciplines in the health and social sciences, and the methodologies they discuss can be applied across these fields.
In a neoliberal academia dominated by masculine ideals of measurement and performance, it is becoming more important than ever to develop alternative ways of researching and writing. This powerful new book gives voice to non-conforming narratives, suggesting innovative, messy and nuanced ways of organizing the reading and writing of scholarship in management and organization studies. In doing so it spotlights how different methods and approaches can represent voices of inequality and reveal previously silenced topics. Informed by feminist and critical perspectives, this will be an invaluable resource for current and future scholars in management and organization studies and other social sciences.
This book offers a bold and illuminating account of the worldviews nurtured and sustained by indigenous communities from across continents, through their distinctive understanding of concepts such as space, time, joy, pain, life, and death. It demonstrates how this different mode of ‘knowing’ has brought the indigenous into a cultural conflict with communities that claim to be modern and scientific. Bringing together scholars, artists and activists engaged in understanding and conserving local knowledge that continues to be in the shadow of cultural extinction, the book attempts to interpret repercussions on identity and cultural transformation and points to the tragic fate of knowing the world differently. The volume inaugurates a new thematic area in post-colonial studies and cultural anthropology by highlighting the perspectives of marginalized indigenous communities, often burdened with being viewed as ‘primitive’. It will be useful to scholars and students of anthropology, sociology, cultural studies, history, linguistics, literature, and tribal studies.
How might we think differently? This book is an attempt to respond to this question. Its contributors are all interested in non-standard modes of knowing. They are all more or less uneasy with the restrictions or the agendas implied by academic modes of knowing, and they have chosen to do this by working with, through, or against one important Western alternative - that of the baroque. Why the baroque? One answer is that the baroque made space for and fostered many forms of otherness. It involved knowing things differently, extravagantly, excessively, and in materially heterogeneous ways, and it apprehended that which is other and could not be caught in a cognitive or symbolic net. It also involved knowing in ways that did not gather into a single point and knew itself to be performative. As part of a great Western division between rationalist and non-rationalist modes of knowing, the baroque is therefore a possible resource for creating ways of knowing differently - a storehouse of possible alternative techniques. To say this is not to say that it is the right mode of knowing. The book's authors do not seek to create a 'baroque social science' whatever that might be, but instead work in a range of ways to explore how drawing on the 'resources of the baroque' can help us to think differently.
Responding to the urgent need to rethink the relationships between systems of government and those who are governed, this book examines ways that we can design regulatory systems that better support the knowledge and creativity of citizens.
Prejudice is often not a conscious attitude: because of ingrained habits in relating to the world, one may act in prejudiced ways toward others without explicitly understanding the meaning of one’s actions. Similarly, one may know how to do certain things, like ride a bicycle, without being able to articulate in words what that knowledge is. These are examples of what Alexis Shotwell discusses in Knowing Otherwise as phenomena of “implicit understanding.” Presenting a systematic analysis of this concept, she highlights how this kind of understanding may be used to ground positive political and social change, such as combating racism in its less overt and more deep-rooted forms. Shotwell begins by distinguishing four basic types of implicit understanding: nonpropositional, skill-based, or practical knowledge; embodied knowledge; potentially propositional knowledge; and affective knowledge. She then develops the notion of a racialized and gendered “common sense,” drawing on Gramsci and critical race theorists, and clarifies the idea of embodied knowledge by showing how it operates in the realm of aesthetics. She also examines the role that both negative affects, like shame, and positive affects, like sympathy, can play in moving us away from racism and toward political solidarity and social justice. Finally, Shotwell looks at the politicized experience of one’s body in feminist and transgender theories of liberation in order to elucidate the role of situated sensuous knowledge in bringing about social change and political transformation.
Cases argued and determined in the Supreme Court of North Carolina.
Through a series of exquisite encounters with children, and through a lucid opening up of new aspects of poststructuralist theorizing, Bronwyn Davies opens up new ways of thinking about, and intra-acting with, children. This book carefully guides the reader through a wave of thought that turns the known into the unknown, and then slowly, carefully, makes new forms of thought comprehensible, opening, through all the senses, a deep understanding of our embeddedness in encounters with each other and with the material world. This book takes us into Reggio-Emilia-inspired Swedish preschools in Sweden, into the author’s own community in Australia, into poignant memories of childhood, and offers the reader insights into: new ways of thinking about children and their communities; the act of listening as emergent and alive; ourselves as mobile and multiple subjects; the importance of remaining open to the not-yet-known. Defining research as diffractive, and as experimental, Davies’ relationship to the teachers and pedagogues she worked with is one of co-experimentation. Her relationship with the children is one in which she explores the ways in which her own new thinking and being might emerge, even as old ways of thinking and being assert themselves and interfere with the unfolding of the new. She draws us into her ongoing experimentation, asking that we think hard, all the while delighting our senses with the poetry of her writing, and the stories of her encounters with children.
“A voraciously readable page-turner of a novel.”—Cory Doctorow “A razor-smart sci-fi corporate noir nightmare. Dare to Know is what happens when Willy Loman sees through the Matrix.”—Daniel Kraus, co-author of The Shape of Water This mind-bending and emotional speculative thriller is set in a world where the exact moment of your death can be predicted—for a price. Our narrator is the most talented salesperson at Dare to Know, an enigmatic company that has developed the technology to predict anyone’s death down to the second. Divorced, estranged from his sons, and broke, he's driven to violate the cardinal rule of the business by forecasting his own death day. The problem: his prediction says he died twenty-three minutes ago. The only person who can confirm its accuracy is Julia, the woman he loved and lost during his rise up the ranks of Dare to Know. As he travels across the country to see her, he’s forced to confront his past, the choices he's made, and the terrifying truth about the company he works for. Wildly ambitious and highly immersive, this thought-provoking thriller explores the destructive power of knowledge and collapses the boundaries between reality, myth, and conspiracy as it races toward its shocking conclusion.