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Cultural Management and Policy in Latin America provides in-depth insights into the education and training of cultural managers from interdisciplinary and comparative perspectives. The book focuses on the effects of neoliberalism on cultural policies across the region, and questions how cultural managers in Latin America deal not only with contemporary political challenges but also with the omnipresent legacy of colonialism. In doing so, it unpacks the methods, formats, and narratives employed. Reflecting on emerging and contemporary research topics, the book analyses the key literature and scholarly contexts to identify impacts in the region and beyond. The volume provides scholars, students and reflective practitioners with a comprehensive resource on international cultural management that helps to overcome Western-centric methods and theories.
This volume takes stock of the ways in which the regimes of artistic creation and production intersect, lending special attention to emergent discourses and work models of producing and managing theatre, dance, and performance – through the lenses of creative producers. This book suggests that social protection failures, longstanding institutional shortcomings, and the dilemmas of social and environmental sustainability are pushing arts management and production modi operandi towards a review of its expansionist assumptions and managerial hyper-productivist processes. By documenting singular ‘counter-management’ experiences in Portugal, Belgium, France, and Brazil, this study makes a strong claim for a reassessment of the role of producers and art managers as reflective practitioners and as pivotal elements towards more sustainable artistic practices. This study will be of great interest to students and scholars in theatre and performance studies, policymakers, and cultural professionals.
Este libro surge en la práctica y desde la práctica de la gestión cultural. Sus dimensiones son múltiples y son abordadas por varios artículos desde diferentes lugares a nivel experiencial y en una lógica contextual. La mayoría de los textos se orientan a plantear la exigencia de una reflexión crítica sobre lo que hace y lo que es la gestión cultural, no solo en términos técnicos, funcionales, metodológicos y teóricos, sino también por las especialidades que la han ido configurando. En el libro, los autores indagan el saber desde la praxis que caracteriza a la gestión cultural, un saber que debe deslindar sus campos de lo técnico y las particularidades que lo acompañan a nivel instrumental, así como de las determinaciones teóricas que reducen el pensar a lo que establecen los paradigmas dominantes y hegemónicos. Para ellos el horizonte de pensamiento de la gestión cultural debe desmarcarse de dichos límites, para enfocarse en una reflexión que permita comprender las experiencias que se perfilan y se viven en forma única y singular, análisis que queda plasmado en el hilo discursivo de cada capítulo.
Restoring the historicity and plurality of archaeological ethics is a task to which this book is devoted; its emphasis on praxis mends the historical condition of ethics. In doing so, it shows that nowadays a multicultural (sometimes also called “public”) ethic looms large in the discipline. By engaging communities “differently,” archaeology has explicitly adopted an ethical outlook, purportedly striving to overcome its colonial ontology and metaphysics. In this new scenario, respect for other historical systems/worldviews and social accountability appear to be prominent. Being ethical in archaeological terms in the multicultural context has become mandatory, so much that most professional, international and national archaeological associations have ethical principles as guiding forces behind their openness towards social sectors traditionally ignored or marginalized by their practices. This powerful new ethics—its newness is based, to a large extent, in that it is the first time that archaeological ethics is explicitly stated, as if it didn’t exist before—emanates from metropolitan centers, only to be adopted elsewhere. In this regard, it is worth probing the very nature of the dominant multicultural ethics in disciplinary practices because (a) it is at least suspicious that at the same time archaeology has tuned up with postmodern capitalist/market needs, and (b) the discipline (along with its ethical principles) is contested worldwide by grass-roots organizations and social movements. Can archaeology have socially committed ethical principles at the same time that it strengthens its relationship with the market and capitalism? Is this coincidence just merely haphazard or does it obey more structural rules? The papers in this book try to answer these two questions by examining praxis-based contexts in which archaeological ethics unfolds.
This book offers a comparative analysis of the intercultural theories and practices developed in the European context. Bringing together work on the United Kingdom, France, Germany, Italy, Spain, Greece, The Netherlands and Sweden, it examines specific approaches to intercultural education. Structured around a series of core questions concerning the main features of diverse groups of migrants present within a country and within schools, the major issues raised by scientific research on the presence of migrant students, and the adoption of relevant educational policies and practices to address these issues - together with examples of best practice in each case - Intercultural Education in the European Context explores the strengths and weaknesses of the intercultural education approach adopted in each context. Offering a broad framework for the study of intercultural education as adopted in European settings, the book highlights the contribution of education to the development of a fair, democratic and pluralistic Europe. As such, it will appeal to scholars and policy makers in the field of sociology, migration, education and intercultural relations.
Decolonization and Anti-colonial Praxis presents research on contemporary forms of decolonization and anti-colonialism in practice. It pertains to the ways in which individuals, groups, and communities engage with the logic of epistemic colonial power within areas of citizenship, migration, education, Indigeneity, language, land struggle, and social work. The contributions in this edited volume empirically document the conceptual and bodily engagement of racialized and violated individuals and communities as they use anti-colonial principles to disrupt criminalizing institutional discourses and policies within various global imperial contexts. The terms ‘Decolonization’ and ‘Anti-colonialism’ are used in diverse and interdisciplinary academic perspectives. They are researched upon and elaborated in necessary ways in the theoretical literature, however, it is rare to see these principles employed in applied forms. Decolonization and Anti-colonial Praxis provides a much needed contemporary and representative reclamation of these concepts from the standpoint of racialized communities. It explores the frameworks and methods rooted in their indigeneity, cultural history and memories to imagine a new future. The research findings and methodological tools presented in this book will be of interdisciplinary interest to teachers, graduate students and researchers. Contributors are: Harriet Akanmori, Ayah Al Oballi, Sevgi Arslan, Jacqueline Benn-John, Lucy El-Sherif, Danielle Freitas, Pablo Isla Monsalve, Dionisio Nyaga, Hoda Samater, Rose Ann Torres, Umar Umangay, and Anila Zainub.
The Future of the Past is a biennial conference generally carried out during the commemoration date of the incorporation of Santa Ana de Los Ríos de Cuenca Ecuador as a World Heritage Site (WHS). It initiated in 2014, organized by the City Preservation Management research project (CPM) of the University of Cuenca, to create a space for dialoguing among interested actors in the cultural heritage field. Since then, this space has served to exchange initiatives and to promote coordinated actions based on shared responsibility, in the local context. The third edition of this conference took place in the context of the 20th anniversary of being listed as WHS and a decade of CPM as the Southern host of the PRECOM3OS UNESCO Chair (Preventive Conservation, Maintenance and Monitoring of Monuments and Sites). For the very first time, and thanks to the collaboration with the Raymond Lemaire International Centre for Conservation of the University of Leuven (Belgium), the conference expanded its local scope. On this occasion, contributions reflected round a worldwide challenge in the cultural field: revealing the paths towards participatory governance of cultural heritage. Participatory governance is understood as institutional decision-making structures supported by shared responsibilities and rights among diverse actors.
This is an open access book. CISOC’2022 – The 2022 International Conference on International Studies in Social Sciences and Humanities, invites the entire scientific, academic and professional community to present their contributions, which can be written in French, English, Spanish or Portuguese. All papers (full articles) will be submitted to a “double-blind review” by at least two members of the Scientific Committee, based on relevance, originality, importance and clarity. The papers presented must bring discussions on actual theoretical, or methodological, or empirical workshop proposals around Social Sciences and Humanities. The topics proposed for the Conference are related to: Psychology, Education, History, Linguistics and language, Political science, Religious studies, Philosophy, Globalization, Humanities, Archaeology, Anthropology, Inter-cultural studies, Development, Geography, Library and Information Sciences.
In a study published in the mid-twentieth century, French historian Robert Ricard postulated that the evangelization and conversion of the native populations of Mexico had been rapid and relatively easy. However, different forms of evidence show that the so-called “spiritual conquest” was anything but easy or rapid, and, in fact, natives continued to practice their traditional beliefs alongside Catholicism. Within several decades of initiating the so-called “spiritual conquest,” the campaign to evangelize and convert the native populations, the missionaries faced growing evidence of idolatry or the persistence of traditional religious practices and apostasy, straying from Church teachings. The evidence includes written documents such as inquisition investigations that resulted, for example, in the execution of don Carlos, the native ruler of Tezcoco, on December 1, 1539, or that uncovered evidence of systematic organized resistance to Dominican missionaries in the Sierra Mixteca of Oaxaca. Other forms of evidence include pre-Hispanic religious iconography incorporated into what ostensibly were Christian murals, and pre-Hispanic stones embedded in the churches and convents the missionaries had built. One example of this was the stone with the face of Tláloc at the rear of the Franciscan church Santiago Tlatelolco in Distrito Federal. During the course of some three centuries, missionaries from different Catholic religious orders attempted to convert the native populations of colonial Mexico, with mixed results. Native groups throughout colonial Mexico resisted the imposition of the new religion in overt and covert forms, and incorporated Catholicism into their worldview on their own terms. Native cultural and religious traditions were more flexible than the Iberian Catholic norms introduced by the missionaries. The so-called “spiritual conquest,” a term coined by Ricard, evolved as a cultural war set against the backdrop of the imposition of a foreign colonial regime. The 11 essays in this volume examine the efforts to evangelize the native populations of Mexico, the approaches taken by the missionaries, and native responses. The contributions investigate the interplay between natives and missionaries in central Mexico, and on the southern and northern frontiers of New Spain, and among sedentary and non-sedentary natives. In the end, many natives found little in the new faith to attract them, and resisted the imposition of new religious norms and way of life.