humanity . (Emphasis added)
In short, Fanon was pleading for the abolition of colonial and capitalist institutions, the democratic creation of inclusive alternatives and a revolutionary (transformed) version of humanity in which social relations between all would be defined by the mutual recognition of dignity and preservation of everyone’s integrity. As any committed reader of Fanon will recognise, he had at once dedicated himself to collectivity and was calling for engaged, emancipatory praxis. Notably, while Fanon was primarily addressing the ‘Third World’ at the
pedagogy argues that the education of adults and young people (in formal and informal contexts) can be emancipatory, offering a collection of real-world mediations with which to achieve social justice through a sustained, critical approach to all forms of oppressive systems – including the systems of neoliberalism ( Burbules and Berk, 1999 ; Aliakbari and Faraji, 2011 ; Mayo, 2015 ). Critical pedagogy has a profound relevance to the contemporary world, both as a current of philosophical enquiry and as an educational and formative outlook that is inextricably linked to
In search of emancipatory social work
practice in contemporary Colombia:
working with the despalzados in
Carmen Hinestroza and Vasilios Ioakimidis1
Washing one’s hands of the conflict between the powerful and
the powerless means to side with the powerful, not to be neutral.
In this chapter we explore the issue of internal displacement in Colombia through
a ‘social work lens’. In recent years this humanitarian crisis has reached a climax
as millions of Afro-Colombians, indigenous people and peasants have been forced
collective Black voices, experience and expertise to redress the omission, neglect and violence of health research that has historically obscured and denied the realities and concerns of Black communities, and continues to do so today. Using the core principles identified within the Black emancipatory action research (BEAR) approach ( Akom, 2011 ) as an analytic lens, this article seeks to document and reflect upon our research-activist process in order to illuminate the potential for research undertaken by, with and for Black communities to foreground and support the
highly stratified and variegated local population. One size does not fit all.
Laurajane Smith and Gary Campbell (2017) draw an analytical distinction between ‘reactionary’ and ‘progressive’ nostalgias. Their insight bears an instructive similarity to Sharika Thiranagama’s (2018 : 39) distinction between repressive and emancipatory models of civility (and, for that matter, a possible further distinction between exclusive and inclusive modalities of phatic communion). Nostalgia, civility and communication are all often presented as culturally positive, regardless of
Welfare under warfare: the Greek
struggle for emancipatory social
Critical social policy and social work studies regularly offer critiques on
mainstream welfare systems, institutions and attitudes. But these approaches often
leave little space for discussion about what alternative social work and welfare
might look like. In the history of social work internationally there have been
examples of collective and grassroots alternatives – forms of popular social work.
In most cases, however, these
Issues arise in practice when professionals attempt to balance the emancipatory principles of the Mental Capacity Act 2005 (MCA) alongside the statutory provisions of the Mental Health Act 1983 (MHA), particularly when detention and compulsion under the MHA is being considered. Being assessed as lacking the mental capacity to decide on one’s own care and treatment is not an element of the statutory criteria for detention under the MHA. Essentially, this means a person who is assessed as having a mental disorder but has the mental capacity to