This exploration with ChatGPT underscores two vital lessons for human rights law education. First, the importance of reflective and critical prompting techniques that challenge it to critique its responses. Second, the potential of customizing AI tools like ChatGPT, incorporating diverse scholarly perspectives to foster a more inclusive and comprehensive understanding of human rights. It also shows the promise of using collaborative approaches to build tools that help create pluriversal approaches to the study of human rights law.
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This is a critique of how designers deal with contending histories and multiple presents in design to speculate about socio-technical futures. The paper unpacks how embedded definitions and assumptions of temporality in current design tools contribute to coloniality in designed futures. As design practice becomes implicated in how oppression extends from physical systems to global digital platforms, our critique rejects the notion that it is only AI that needs fixing and it dissects the Futures Cone used in speculative design to make these issues visible. As an alternative, we offer a hauntological vocabulary to aid designers in reorienting their speculative tools and accommodating pluriversality in anticipatory futures. To illustrate the benefits of the proposed metaphors, we highlight examples of coloniality in digital spaces and emphasize the failure of speculative design to decolonize future imaginaries. Using points of reference from hauntology, those that engage with uncertain states of lingering or spectrality, and notions of nostalgia, absence, and anticipation, this paper contributes to rethinking the role that design tools play in colonizing future imaginaries, especially those pertaining to potentially disruptive technologies.
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Inclusief onderwijs staat hoog op de agenda van De Haagse Hogeschool. Sinds januari 2021 is Naomi van Stapele lector Inclusive Education bij het kenniscentrum Global & Inclusive Learning. In deze intreerede van september 2022 wordt o.a. ingegaan op onzekerheid, de drie leidende beginselen van inclusief onderwijs, de ethische politiek van inclusiviteit, etc.
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Can you remember the last time the ground gave way beneath you? When you thought the ground was stable, but for some reason it wasn’t? Perhaps you encountered a pothole on the streets of Amsterdam, or you were renovating your house and broke through the floor. Perhaps there was a molehill in a park or garden. You probably had to hold on to something to steady yourself. Perhaps you even slipped or fell. While I sincerely hope that nobody here was hurt in the process, I would like you to keep that feeling in your mind when reading what follows. It is the central theme of the words that will follow. The ground beneath our feet today is not as stable as the streets of Amsterdam, your park around the corner or even a poorly renovated upstairs bedroom. This is because whatever devices we use and whatever pathways we choose, we all live in hybrid physical and digital social spaces (Kitchin and Dodge 2011). Digital social spaces can be social media platforms like Twitter or Facebook, but also chat apps like WhatsApp or Signal. Crucially, social spaces are increasingly hybrid, in which conversations take place across digital spaces (WhatsApp chat group) and physical spaces (meeting friends in a cafe) simultaneously. The ground beneath our feet is not made of concrete or stone or wood but of bits and bytes.
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With this article, I explore the connections between blockchain technology, coloniality, and decolonial practices. Drawing on Sylvia Wynter’s thought on the interdependent systems of colonialism, capitalism, and knowledge, as well as more recent work on the coloniality of digital technologies, I argue that blockchain-based systems reproduce certain dynamics at work in historical colonialism. Additionally, Wynter’s decolonial propositions provide a generative framework to understand countercultural practices with. Inspired by Wynter, Patricia de Vries explores the notion of “plot work as artistic praxis” to ask how artistic work, implicated as it is in capitalist logics, can create space for relating dierently in the context of the exploitations of those dominant logics. I apply this notion to examine how Decentralised Autonomous Organisations (DAOs) in the countercultural blockchain space might contribute to this praxis.
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The climate crisis is an urgent and complex global challenge, requiring transformative action from diverse stakeholders, including governments, civil society, and grassroots movements. Conventional top-down approaches to climate governance have proven insufficient (e.g. UNFCCC, COP events), necessitating a shift towards more inclusive and polycentric models that incorporate the perspectives and needs of diverse communities (Bliznetskaya, 2023; Dorsch & Flachsland, 2017). The independent, multidisciplinary approach of citizen-led activist groups can provide new insights and redefine challenges and opportunities for climate governance and regulation. Despite their important role in developing effective climate action, these citizen-led groups often face significant barriers to decision-making participation, including structural, practical, and legal challenges (Berry et al., 2019; Colli, 2021; Marquardt et al., 2022; Tayler & Schulte, 2019).
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More and more non-Western brands and designers entering the fashion world introducing new values, narratives and aesthetics into a dominant Western Fashion discourse deeply intertwined with notions of conceptualism, modernism and postmodernism. In a moment of history where we are facing a failing fashion system, these new voices are introducing new values and new imaginations that try to transform the system into a more inclusive, fair and decentred discipline. Also, on an academic level transnational and decolonial theories are proposing new and fresh lenses on how to critically re-think the Eurocentric Fashion system using new terminologies as de-linking, precedence and aesthesis and the pluri-versal. Do these new perspectives give us the tools to redefine and modify the Western definitions of fashion into a more inclusive and alternative system?
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Data, the raw material from which information is derived, is stored, copied, moved and modified more easily than ever. This quantum leap reaches levels outside our imagination. Surrounded by sensors, recommendation systems, invisible algorithms, spreadsheets and blockchains, the ‘difference that makes a difference’ can no longer be identified. Big Data is a More Data ideology, driven by old school hypergrowth premisses. As Nathan Jurgenson once observed: “Big Data always stands in the shadow of the bigger data to come. The assumption is that there is more data today and there will necessarily be even more tomorrow, an expansion that will bring us ever closer to the inevitable pure ‘data totality.” (2) Nothing symbolizes the current hypergrowth obsession better than Big Data. Let’s investigate what happens when we apply degrowth to data and reserve datafication–as a decolonial project, a collective act of refusal, an ultimate sign of boredom. We’re done with you, data system, stand out of my light.
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Blockchains draw everything they touch into a market logic. Is resistance possible?Activist and artistic engagements with blockchain technology point to (at least) threedifferent sets of tactics that aim to subvert this affordance of the technology. The firstis part of an accellerationist logic: riding the waves of capital until capitalism finallycrashes, funding alternative values with whatever profit was accrued while it lasted.The second are part of prefigurative politics: building alternative blockchain systems,often in the form of decentralized autonomous organizations, or DAOs, that perform adifferent kind of politics and social organization, for example cooperativism or self-organized art funding. Then, there are those that explore how blockchain’s logics canbe subverted to make space for different ways of relating in non-financial and more-than-human ways. In this short essay I would like to focus on this third tactic, and toexplore what it might mean, I've been inspired by Patricia de Vries’ take on “plot workas an artistic praxis” (2022) that builds on decolonial theorist Sylvia Wynter describedas “the plot system” that represented small, imperfect corners of relative self-deter-mination within the larger context of colonial plantations (Wynter 1971, 96). De Vriesasks how artistic work, implicated as it is in institutional and capitalist logics, can per-form plot work to create space for relating outside of those logics. But before I adressthis question, it is important to understand what Wynter understands as the logic ofthe plantation.
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Throughout Europe, refugees must participate in civic integration programs aimed to improve language and to have them learn and adopt the ‘European’ way of life. These programmes have been criticized for being restrictive, discriminatory and as negatively impacting on the lives of refugees. Our study aims to explore the Dutch civic integration programme at the level of discourse.MethodThis three-part critical ethnography explores civic integration in the Netherlands by drawing on Foucauldian and decolonial theories. Firstly, a critical discourse analysis of practice texts (course books, exams) explored how they present integration and the Other. Secondly, observations during integration courses and focus groups with staff will further explore how these concepts are shaped. Lastly, a variety of creative methods will be offered to refugees, exploring how they demonstrate their integration through everyday doing.Impact/ResultsResults of the first study demonstrate that texts are actively constructing an image of the unmodern Other, attributing inherently unmodern values and ‘ways of doing’ to them. This image is reminiscent of previous historical depictions of the Other; suggesting that colonial classifications have their afterlife in programs today. It demonstrates that Othering is an indestructible practice across time and across multiple levels of integration, from policy to practice.Conclusions/OutcomesThe discourse we use shapes our understanding of who belongs and who not. These understandings impact on the treatment of groups and their occupational possibilities. Analyzing discourses creates spaces for new narratives and for new understandings of integration.
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