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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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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European civic integration programmes claim to provide newcomers with necessary tools for successful participation. Simultaneously, these programmes have been criticised for being restrictive, market-driven and for working towards an implicit goal of limiting migration. Authors have questioned how these programmes discursively construct an offensive image of the Other and how colonial histories are reproduced in the constructions seen today. The Dutch civic integration programme is considered a leading example of a restrictive programme within Europe. Research has critically questioned the discourses within its policies, yet limited research has moved beyond policy to focus on discourse in texts in practice. This study presents a critical discourse analysis of texts used in the civic integration programme and demonstrates that they participate in multiple discursive constructions: the construction of the Dutch nation-state and its citizens as inherently modern, the construction of the Other as Unmodern and thus a threat, and the construction of the hierarchical relationship between the two. The civic integration programme has been left out of discussions on decolonisation to date, contributing to it remaining a core practice of othering. This study applies post-colonial theories to understand the impacts of current discourse, and forwards possibilities for consideration of decolonised alternatives.
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With this “invitation for action”, the Diversity, Inclusion & Gender Equality (DIGE) Working Group of the AEC - Empowering Artists as Makers in Society project (hereafter, ARTEMIS) welcomes all the AEC member institutions to explore, discuss and implement practices fostering Diversity, Equity and Inclusion (DEI) in Higher Music Education (HME). We invite our colleagues to collectively dream up possible futures for HME through DEI work, which responds to the need to accommodate the plurality of backgrounds, artistic paradigms, access capabilities, identities and aspirations amongst current as well as future students and staff. Through this publication we wish to encourage the AEC memberinstitutions to grasp this simultaneously evident and complex task and to explore what diversity, equity and inclusion could mean if musicians are seen as “makers in, for and of society” (Gaunt et al. 2021). For us as a Working Group, this proactive view has been central to our work from the beginning, as we asked ourselves whether HME institutions find themselves predominantly adapting (or not) to inevitable local and global changes and pressures, and whether the HMEinstitutions could see themselves as part of a network of change makers in society. Focusing on the latter, we see DEI work as being directly connected to the core artistic practices of the institutions. As reflections from many of our colleagues in various AEC member institutions illustrate, the commitment to DEI work nurtures artistic imagination, widens pedagogical approaches, and expands the scope of professional practice.
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Dit artikel laat zien hoe artistiek onderzoek gegrond kan worden in wat we “de artistieke attitude” noemen en begrepen kan worden vanuit het performatieve paradigma. De kern is dat artistiek onderzoek niet zozeer op zoek is naar ‘objectieve’ kennis, maar naar een meer ecologisch gevoelige benadering, waarin onverwachte verwevingen ontstaan en ontmoetingen mogen plaatsvinden.
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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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In recent years, the importance of sustaining social innovation initiatives, onceinitiated, has gained increasing attention and, in particular, the role that design(ers) can play in this process. However, both the academic study and the practice of design and social innovation are currently lacking sufficient insight into how initiatives are sustained outside of experimental or academic settings and rarely move beyond the involvement of designers and/or researchers. The paper shares experiences from practitioners from Asia-Pacific that are operating in the real world, highlighting their precarious working conditions. The significance of building and maintaining healthy social relations in essential in this context, as these enable the weaving of a strong social fabric around the initiatives that will provide necessarily shelter and to endure long after the practitioners’ involvement. Therefore, facilitating the creation of meaningful social relations should be the key objective for design, instead of designing artefacts.
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Overgewaaid uit de VS begint in Nederland spoken word ook steeds meer vaste voet aan de grond te krijgen. Dichter en onderzoeker Anne Braakman legde zijn oor te luister in de spoken word-scene en beschrijft in dit artikel zijn bevindingen. Hij zag dat drie waarden centraal staan: expressie, community en (maatschappelijke) beïnvloeding. Dit artikel gaat over spoken word. In de spoken word-scene dragen mensen – die zichzelf afwisselend aanduiden als woordkunstenaar, spoken word-artiest, dichter, poëet, schrijver, performer, schrijvende performer of performende schrijver – gedichten voor aan een publiek. Soms is hier muzikale begeleiding bij, maar doorgaans niet. De gedichten zijn geschreven ‘om (vooral) gehoord te worden’ (Van der Starre, 2019, p. 1). Er is groeiende academische aandacht voor spoken word. Vooral in de Engelstalige literatuur, die vaak gaat over de situatie in de Verenigde Staten, bestaan bijvoorbeeld studies over slam poetry (Somers-Willett, 2005) en over spoken word in educatieve contexten als scholen, buurthuizen of volwassenenonderwijs (Merriweather, 2011; Williams, 2015; Fisher, 2003). Soms wordt het besproken als critical pedagogy in de context van rap en hiphop (Biggs-El, 2012) of als alternatieve en kritische kennisbron voor de dominante cultuur (Fisher, 2003; Chepp, 2012). Er lijkt echter relatief weinig aandacht te zijn voor spoken word als op zich staand fenomeen. Ook is er in de literatuur geen eenstemmige definitie of een afbakening van het genre, en is er evenmin onderzoek over (het relatieve belang van) de verschillende historische wortels. In Nederland bestaat zo goed als geen academische literatuur over spoken word. Aan het voordragen van poëzie wordt wel aandacht besteed (Dera, 2014; Franssen, 2012), maar spoken word is nog amper zichtbaar. Van der Starre (2021) besteedt in haar proefschrift over wat gedichten betekenen voor mensen in het voorbijgaan aandacht aan spoken word, vooral in relatie tot het literaire establishment. In een eerdere publicatie (Van der Starre, 2017) besteedt ze aandacht aan slam poetry en performance.Dit artikel beschrijft een (auto-)etnografisch geïnspireerde exploratieve casestudie naar de Nederlandse spoken word-scene en maakt daarmee een begin met het vullen van de kennislacune. Centrale onderzoeksvraag in dit artikel luidt: Wat is de waarde van participatie voor de beoefenaars van spoken word? Om die waarde te onderzoeken richt ik me uitgebreid op het tweede compartiment uit het in de inleiding van dit themanummer besproken model van Bisschop Boele. Daarnaast besteed ik en passant ook aandacht aan de andere drie compartimenten. Zo begin ik met korte beschrijvingen van twee spoken word-bijeenkomsten, gebaseerd op mijn veldwerkaantekeningen: een bewust gefragmenteerde versie van een thick description (compartiment 1uit het model). Ik vul deze eerste blik op de scene aan met een beknopte beschrijving van de geschiedenis en de maatschappelijke situering (compartiment 4) van het genre. Vervolgens beschrijf ik de gekozen theoretische achtergronden en de methodologie en de bevindingen van mijn onderzoek. De teksten in kaders zijn mijn eigen poëtische reflecties tijdens mijn onderzoek.
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After the violent disintegration of Yugoslavia, a flourishing cultural scene was established in Croatia’s capital Zagreb. The scene calls itself: independent culture. In this book, Sepp Eckenhaussen explores the history of Zagreb’s independent culture through three questions: How were independent cultures born? To whom do they belong? And what is the independence in independent culture? The result is a genealogy, a personal travel log, a mapping of cores of criticality, a search for futurologies, and a theory of the scene.Once again, it turns out that localist perspectives have become urgent to culture. The untranslatability of the local term ‘independent culture’ makes it hard for the outsider to get a thorough understanding of it. But it also makes the term into a crystal of significance and a catalyst of meaning-making towards a theory of independent culture.
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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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