Top 10 irgac.org Wettbewerber

klsi.org

한국노동사회연구소

communityeconomies.org

My research focuses on the spatial networks that link communities together, and it contributes to knowledge of the relationship between economy, environment, and development. This work is driven by underlying questions of space and place, particularly how communities improve livelihoods by using local resources and also by connecting to other places through networks. Projects have included urban agriculture and farmer’s markets in the U.S. and grassroots disaster response in the Pacific Island nation of Vanuatu. This has drawn on training in urban geography, political ecology, and geographic information systems.PublicationsDrake, L. 2024. Participatory Cartographies for Social Change. In Introducing Human Geographies (4th edition), eds. P. Cloke, K. Dombroski, A. Williams, J. Qian and M. Goodwin. Routledge.Drake, L., Liunakwalau, H.M. and Hango Hango Community Association, Port Vila, 2022. Locating the traditional economy in Port Vila, Vanuatu: Disaster relief and agrobiodiversity. Asia Pacific Viewpoint, 63(1), pp.80-96.Drake, L. 2020. Visualizing and analyzing diverse economies with GIS: A resource for performative research. In The Handbook of Diverse Economies, (eds.) J.K. Gibson-Graham and K. Dombroski. Cheltenham, UK: Edward Elgar Publishing.Drake, L. 2019. Network analysis of local food in California: A study of farmers’ markets in Los Angeles and their farm supply chains. California Geographer 58: 1-20.Drake, L. 2019. Surplus labor and subjectivity in urban agriculture: Embodied work, contested work. Economic Geography 95(2), 179-200.Drake, L., Ravit, B., and Lawson, L. 2016. Developing a vacant property inventory through productive partnerships: A university, NGO, and municipal planning collaboration in Trenton, New Jersey. Cities and the Environment (CATE) 8(2), Article 6. Available at: http://digitalcommons.lmu.edu/cate/vol8/iss2/6/Lawson, L., Drake, L., and Fitzgerald, N. 2016. Foregrounding community-building in community food security: A case study of t

lettretage.de

Als Ankerinstitution der freien Literaturszene ist das Literaturhaus Lettrétage Produktions- und Präsentationsort für Literaturschaffende und -vermittler.

bim.hu-berlin.de

Berliner Institut für empirische Integrations- und Migrationsforschung (BIM)

xcept-research.org

How can we best prevent and manage climate-related insecurity in one of the world's most vulnerable regions?

dakshindia.org

Discover how India’s e Courts Phase 3 builds citizen-centric justice via digital roadmaps, pilots, and reform frameworks.

plas.princeton.edu

The Program in Latin American Studies (PLAS) is one of the most dynamic units on campus, bringing together the humanities and social sciences. Our visiting fellows program brings top scholars to teach at Princeton (one of our last guests was Mario Vargas Llosa); we also have a very active lecture series featuring artists, writers, and scholars from

foucault.info

I would now like to turn to the various techniques of the parrhesiastic games which can be found in the philosophical and moral literature of the first two centuries of our era. Of course, I do not plan to enumerate or discuss all of the important practices that can be found in the writings of this period. To begin with, I would like to make three preliminary remarks. First, I think that these techniques manifest a very interesting and important shift from that truth game which — in the classical Greek conception of parrhesia — was constituted by the fact that someone was courageous enough to tell the truth to other people. For there is a shift from that kind of parrhesiastic game to another truth game which now consists in being courageous enough to disclose the truth about oneself. Secondly, this new kind of parrhesiastic game — where the problem is to confront the truth about yourself — requires what the Greeks called “askesis”. Although our word “asceticism” derives from the Greek word “askesis” (since the meaning of the word changes as it becomes associated with various Christian practices), for the Greeks the word does not mean “ascetic”, but has a very broad sense denoting any kind of practical training or exercise. For example, it was a commonplace to say that any kind of art or technique had to be learned by mathesis and askesis — by theoretical knowledge and practical training. And, for instance, when Musonius Rufus says that the art of living, techne tou biou, is like the other arts, i.e., an art which one could not learn only through theoretical teachings, he is repeating a traditional doctrine. This techne tou biou, this art of living, demands practice and training: askesis. But the Greek conception of askesis differs from Christian ascetic practices in at least two ways: (1) Christian asceticism has its ultimate aim or target the renunciation of the self, whereas the moral askesis of the Greco-Roman philosophies has as its goal the est

rengo-soken.or.jp

労働組合などの支え合い・助け合い活動を広げるために、連合は2019年に「ゆにふ...