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, fallibilism and experiential learning provides a necessary counterpoint to agonistic theory, pointing scholars towards more generative ways of thinking about difference in democratic life. For Dewey, engagement across difference is important because it provides experiences that help people to test and revise their assumptions about the world; people learn from the experience of negotiating conflicting ideas and values and this in turn produces new political opportunities. A scholarly focus on contextualised experience surfaces concerns that preoccupy political participants
10 Chasing a Chimera? The role of the efficient market hypothesis In previous chapters, the focus was on the various methodologies for determining value, noting the disadvantages in some of the important and relevant methods used. They often involved complex mathematical models in an environment in which it was believed that it was possible to find certainty. The efficient market hypothesis (EMH) prevailed. Capital markets are efficient, because competition between profit-seeking market participants will ensure that the
-making individuals, with their own creaturely perspectives on the world. In a sense, ethnography involves simply ‘gathering whatever data are available to throw light on the emerging focus of enquiry’ (Hammersley and Atkinson, 2007 : 3), although in practice ethnography usually draws on a combination of participant observation (semi-structured or informal) interviews and analysis of documentary data. In participant observation, the researcher immerses themselves in the everyday world they are studying, in the hopes of gaining a rich understanding of people's lives. This
the experience of the assemblage of media, performance and participation defines contemporary urban living. I adopt an open-ended definition of performance art, generally described as live performances that combine ‘diverse disciplines and media’, with the use of provocation as a strategy to respond to change – ‘whether … political … or cultural, or dealing with issues of current concern’ – and that are capable of triggering reflection in the participant (Goldberg, 1998 : 12, 13). Such projects define participants as performers, whose ‘responses to an art work are
participants in political conflicts regularly reframe what others experience as injustice in morally positive terms, in their attempts to achieve their own agendas. I draw most centrally from his 1996 The Witch Hunt: Or, the Triumph of Morality , in which Bailey documents how key participants in a conflict in the village of Bisipara ended up framing the persecution of one man as a positive act in support of the
substitutes for insensitive, outmoded or overly conservative originary alternatives. In this way, participants were seen to ‘cherry pick’ aspects of their identity they wished to reinvent (Conradson and Latham, 2007 ) and to cherish those they felt provided a stable sense of premigration ‘French’ selfhood within a shifting diasporic space. Equally distinctive was the book’s theoretical contribution to migration literature. Though Bourdieusian thought has been repeatedly deployed to address changing rates of (cultural/symbolic/social) capital across pre- and postmigration
diverse publics view and construct various issues as threatening, at no point did we impose our own understanding of what ‘security’ or ‘security threats’ might mean on our participants in either the focus groups or survey work. Rather, throughout the project, our use of these concepts was immanent to the way in which participants understood and talked about them at the level of the everyday and in their
more importantly for the theme of this volume, how do they tell the story of their own uprising against their commanders and their king? While some of these questions require further research, this chapter is a preliminary attempt to explore the ways in which participant soldiers imagined mutiny during the Eighty Years’ War by narrating it in epic verse. By focusing on one particular text depicting soldierly revolt, I aim to contribute to the study of the practices and imaginaries of early modern mutineers, their repertoires of collective action, and the tropes and
rule. 5 In the 1960s, Participatory Action Research (PAR) methods grew out of the anti-imperialist and anti-colonial revolutionary movements so prevalent at that time. The PAR process involves participants working together to understand a context-specific problematic situation, seeking to ‘liberate’ the group through developing a collective
, ‘community-based participatory research’, and ‘community-university partnerships’. Putting differences aside, all of these forms of research seek to break the traditional research mould, where participants are merely research subjects. These community-oriented research methods also subscribe to and participate in change in practices and social change. Throughout this chapter, for the terms ARUC-ÉS and RQRP-ÉS partnership research will be used. Research initiated by practitioners In partnership research, research questions come from the field. Practitioners are at the heart