In this final chapter, we would like to extend the metaphor of the ‘unseen half’ by exploring how sociological theory itself is ‘unseen’ in early childhood, primary and secondary educational contexts, at least outside of pre-service teacher education and academia itself. When stories about education settings, educational-related issues or educational research findings enter the public milieu via the media, there is rarely any explicit acknowledgement of the theoretical perspectives that might have informed the analysis of the story, issue, or ‘problem’. We propose that ignoring these theoretical influences is due less to a lack of theoretical presence and more to theory’s unfortunate relegation to the background as bland, unintelligible, irrelevant or even elitist.

This book concludes by reiterating the importance of avoiding grand narratives in research on sustainable development in international law. While each chapter revolves around its unique theme, my adoption of TWAIL helped unite these separate parts to tell a single story on Africa’s intersection with sustainable development’s legal evolution, conceptualisation, and implementation. Even so, this book is more than just writing about sustainable development or Africa as it deeply explores how international law should evolve, going forward. Finally, I end this book by drawing on TWAIL’s hopeful agenda by foreshadowing my future research interests in re-reading the law and politics of ecological crises as everyday occurrences and not as episodic events in international law.

African American teachers are in high demand in urban schools. Presupposing these spaces as operating within a matrix of domination for African Americans in the United States, in this chapter, two African American scholars of differing genders model womanist thinking as politic educational ethics and praxis. hooks, Fanon, and Lorde elucidate the Black subject’s ontological condition as a problem of spectatorship. Womanist theory responds to sociopolitical forces devaluing the self as minoritized subject. Through critical self-reflexivity that acknowledges the debilitating white normative gaze and the inner turmoil of its subjugation, womanist thinking offers a normative syntax of freedom. A womanist praxis of radical subjectivity and a pedagogy of love excavates one’s inner visions for oneself and for one’s students that engenders self-authorship.

This article discusses David Tracy’s implicit and explicit reflection on the church as a community of Christian praxis. The church is both a social and a theological reality, just like its theological partner-reality ‘the world’. This means that no concrete expression of the Christian church may pronounce itself wholly or uniquely adequate to its theological field; neither can any boundary between ‘church’ and ‘world’ be rendered theologically determinate or fundamental. So Tracy’s thinking focuses on the centre of the church, not on its boundaries. As gift and sacrament, the church participates in God’s grace as disclosed in God’s self-manifestation in Jesus Christ. In bearing witness to this event, the church’s critical and self-critical praxis of love is borne upon mystical-prophetic discourses and dialogues with otherness without and within. Ecclesiology, therefore, emerges only in fragments and not as a closed system. Tracy’s ecclesiology is everywhere a function of an account of God and reality. A Christian church that learns a Tracyean route to naming God aspires actively, contemplatively, and fragmentarily to realise itself in answering fashion as an ‘institution of love’.

This chapter explores activism as an ethical practice and in doing so discusses the relationships between social life, political action, and ethical values. Anthropologists have approached the ethics of activism through ethnographies of activist movements’ moral critiques of the present, their utopian imaginaries for the future, and the creation of new political subjects and ways of being. This chapter draws on those anthropological discussions of social movements, putting work on union activism in Argentina in dialogue with ethnographies of feminist, queer, and alter-globalization activism, as well as voluntary social action. Drawing on the experience of unionism among public sector employees in Argentina, I show how activism builds from the understanding of an essential being or character that can be cultivated as a collective ethical subject to enable action in the world to change the world (praxis). This takes considerable work on the self and selves, not all of which is fully open to reflection. I argue that by interpreting practices of organization as ethical practices, we recognize the relational aspect of politics and the importance of affective processes of collective self-cultivation alongside rational and material imperatives to engage in political struggle.

Abstract: As a product of constructed imaginations, national identity is fragile, especially in pluralistic democracies where cohesion depends on the faithful execution of an aspirational ideal, such as “the American Creed,” a statement about fairness and merit. Cohesion is difficult to build and easily fractured. When fractured, the humanities may provide the material needed to stitch together a new identity, one that emerges out of the old. Repairing fractures and maintaining a cohesive democratic identity is the work of citizens serving as custodians of democracy. But failure is always a possibility.

The work of Paulo Freire has had an enduring impact on the development of progressive, democratic pedagogies around the world. Freire’s ideas on democracy emerged from his experiences with impoverished communities in Brazil in the 1950s and 1960s. For Freire, democratic education is a part of the process of humanization: becoming more fully human through transformative, critical, dialogical reflection and action. From a Freirean perspective, democracy is not just a form of government but a mode of being: a distinctive approach to living, with others, in a world that is always dynamically in the making. Democratic life demands a willingness to live uncertainties and an acknowledgment of our incompleteness. Freire delineates a number of key democratic virtues, including humility, openness, tolerance, and a willingness to listen. He argues against both authoritarian and “anything goes” pedagogical orientations. This chapter discusses Freire’s views on democracy and education in the light of his wider ontological, epistemological, and ethical position, and considers the ongoing significance of his ideas in the twenty-first century.

This chapter analyses the shape of liberation interpretation, emphasizing an alignment between the factors that constitute a liberationist hermeneutic of contemporary reception and the factors that constitute a liberationist hermeneutic of biblical text production.

We discuss the broad organizational power-structures that regulate the virtues of doing science, the values upheld, and the introduction of novices into the scientific community. Aristotle’s scheme of knowledge is used to introduce the relevance of a value-laden praxis, of phronesis, which is the virtue of ‘doing’. We discuss these ideological issues in the context of classic philosophical notions put forth by Hannah Arendt (and her work on action) and Bruno Latour (and his work on praxis, actor networks, and inscription devices). This chapter thus serves as a broad foundation for analyses of the ways in which scientific virtues are deeply intertwined with the activities of psychological science. It sketches psychology as action-based and virtue-laden, based on the notion of a dynamic praxis consisting of interacting agents.

The previous chapters, in exploring various aspects of human rights and the implications of seeing social work as a human rights profession, have touched on many important practice issues in relation to social work. The issues are not new. Ethics, social control, the place of policy and advocacy, professionalism, the role of expertise, linking the personal and the political, cultural relativism, need definition, empowerment and so on are all familiar and are frequently contested within social work. In the preceding chapters, however, they have arisen not out of a consideration of social work per se but rather out of a discussion of human rights and the possible implications of a human rights approach to practice. Various social work practice principles emerged from these discussions, and the purpose of this chapter is to bring these together in order to derive an overall picture of human rights-based social work. This will be done around three organising themes: theoretical foundations, empowerment and contextual/universal issues.

This chapter develops a critical language ethnography approach to community-based research. The authors propose that this approach can offer rich qualitative insights into those everyday interactions through which children and adults acquire and impart locally accepted norms for language use in their communities while also co-constructing social identities and collective practices that can resist and change oppressive structures. The chapter reviews ethnographic projects that work not only to depict the cultural underpinnings of community life but that also seek to disrupt those structural forces that produce inequities across communities. By integrating insights from the fields of Language Socialization (LS) and Critical Ethnography (CE), the authors seek to bring into conversation complementary subfields within anthropology, sociolinguistics, and education that share a commitment to community-centered research. The chapter is organized thematically around three themes of power, praxis, and positionality and it provides a critical case analysis to illustrate the ways in which a critical language ethnography can be used to analyze everyday interaction in communities.

Hermeneutics, critical theory, and deconstruction designate three intellectual orientations that have dominated debates in continental philosophy. All three exhibit the “linguistic turn.” The debate between Habermas and Gadamer brought Gadamer to prominence. Important for both is the Aristotelian distinction between the practical and the technical. Gadamer is more negatively critical of the Enlightenment than is Habermas. Both are concerned with the instrumentalization of reason in modernity. Yet Gadamer sees Habermas as too utopian. Habermas sees Gadamer as insensitive to the way dialogue is distorted by social forces and political power. This chapter concludes with a consideration of Gadamer in relation to Derrida and deconstruction. Both were profoundly influenced by Heidegger. Yet Gadamer emphasizes continuity, while Derrida emphasizes rupture and break. Gadamer shows us the achievement of understanding, while Derrida is preoccupied with the ways we misunderstand. Derrida and Gadamer serve as correctives of the other, just as Habermas and Gadamer serve as correctives of the other.

This chapter returns to the foundational questions of what it means to produce international thought. What are the markers of recognition, in terms of location and genre? Amy Ashwood Garvey was a race woman, a ‘street-strolling’ Pan-Africanist and leader of the Universal Negro Improvement Association. For this gifted conversationalist, public orator and rhetorician, political praxis and organizing were a way of theorizing. Although her political activism spanned the black Atlantic, it was partly due to her commitment to localized ‘women’s work’ that she understood the limits of a patriarchal Pan-Africanism. Rather than positing a unitary blackness, Garvey analyzed the intersections of race, class, sex, gender and nation in community-level struggles for self-determination. Viewed through such a lens, black patriarchy did not suppress but politicize black women. Understanding Garvey’s theorizing as fractal, accommodating struggle within struggle, resolves some of the seeming contradictions in her thought.