An introduction

of the best-known civil society community-based research organizations in the world, the Society for Participatory Research in Asia (PRIA), builds capacity with grass-roots NGOs in India. Chapter  5 provides evidence of the impact of community–university research partnerships on the curriculum in several HEIs. Chapter  6 tells us about the policy dance that community–university research partnerships are engaged in, by looking at the work of the European science shop movement. Chapter 7 is an evaluation framework for partnership research that has emerged from

in Knowledge, democracy and action
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dance does not make us dancers, how much less likely is it that watching moral paragons will make us such? Or, if we simply need assurance that such behavior is possible and yet cannot find it in the world around us, then the film has sailed past optimism and into fantasy. Setting this aside, my more particular claims about the substance of these films is that the need to please

in Cinema, democracy and perfectionism
Letter to M. Cavell about cinema (a remake)

practice of music; motorized transportation destroyed the art of horsemanship; the great singing and dancing movies of the twentieth century coincided with the demise of routine instruction in singing and dancing for the middle class. How is it that I, a supposedly well-educated individual of the twenty-first century, can neither recite poetry nor play an instrument, nor ride a

in Cinema, democracy and perfectionism
A cinematic response to pessimism

: film is in direct competition with God for the creation of worlds. No other art could claim as much, though all other media have tried. Every other art form relies on the presence of a viewer/spectator to enact worlds via the enlivening motility of the imagination. Poetry, novels, painting, sculpture – even theater and dance! – all these require an audience. Film does not. For

in Cinema, democracy and perfectionism

2002 ). After the Demerara uprising many enslaved Africans took the Biblical narrative with them as they turned away from white churches that seemed to be hand in glove with massa and headed back to the spiritual hinterlands, there to plant the Bible. In Guyana, Obeah practices – that is, night time meetings accompanied by drumming, chanting and dancing – were regularly outlawed

in Recognition and Global Politics
The PRIA experience

’s argument, what is the process of group discussion. So the central focus of this exercise remains the discussion process rather than the content. Another method with immense potential in helping the participants get over stage fright and express themselves freely is the Cultural Programme. This breaks the ice and gets them ready for future participation in the public domain. During training programmes, all candidates are asked to participate in a cultural programme organized by PRIA. Candidates come forth and give their names for different activities such as dance, song

in Knowledge, democracy and action
The impact of EU membership and advancing integration

. Scappucci (eds), The European Union and Developing Countries, Houndmills: Macmillan. Byron, J. (2000), ‘Square dance diplomacy: Cuba and CARIFORUM, the European Union and the United States’, European Review of Latin American and Caribbean Studies, no. 68, pp. 23–45. CEC (1996), ‘Green Paper on Relations between the European Union and the ACP Countries on the Eve of the 21st Century: Challenges and Options for a New Partnership’, COM(96) 570 final, Brussels, 20 November. CEC (2000a), ‘Communication on the European Community’s Development Policy’, COM(2000) 212 final, 26

in EU development cooperation
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Rethinking anarchist strategies

demonstrations of thousands of people marching in opposition to the war and, perhaps more importantly, celebrating life, with humour, music and dance. The central organising groups in most urban centres consisted of the usual assortment of Trotskyists, anarchists, Leftists, trades unionists and students, but also present were members of the Muslim communities, Quakers, former soldiers and so on. The means of protest were perhaps less creative than some of us would have liked, but there seemed to be an acknowledgement by many that simply marching down the street with banners

in Changing anarchism

from the ‘valid’ person’s perspectives and communicating through ‘valid’ media, ‘validated’ persons must learn to look at and experience the world through the eyes of the ‘invalid’, through media that reduce misinterpretation by their immediacy and accessibility to both parties. Children partake in the production of art and creativity throughout their daily lives. As ‘sane’ ‘normal’ ‘adults’, we have often simply forgotten how to recognise it and so we forget the importance of such things as listening to music, dancing down the street, climbing trees, staring at

in Changing anarchism
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Individuals acting together

Egoism and the Separateness of Persons’, in J. Dancy (ed.), Reading Parfit (Oxford, Blackwell, 1997), pp. 96–134, K. Graham, ‘Being Some Body’, in B. Brecher, J. Halliday and K. Kolinská (eds), Nationalism and Racism in the Liberal Order (Aldershot, Ashgate, 1998), pp. 182–8, Raz, Morality of Freedom , pp. 271–87. 24 Matters are

in Political concepts