We wish to advance a theory of nursing that intentionally engages in questions of politics and economics, centering equity and justice as a foundation for the provision of nursing care. As health ...care costs rise and health disparities widen, nurses have a clear imperative to develop alternative health care delivery models unmoored from the conventional employment and profit-driven structures that now disappoint us. This mandate arises from our disciplinary focus that emphasizes social justice as a social and moral good linked to the human services nurses provide. This kind of sociopolitical engagement is not auxiliary to nursing but rather central to our ethos. A health care environment that prioritizes profit over the well-being of people is an anathema to our disciplinary focus which, we believe, should center communities and people. The health care system that has forged nursing in the United States, transforms nursing into a commodity. This reinscribes inequality for those who are unable to access care, contributes to environmental harm through profligate hospital pollution and waste, and exploits nursing staff as workers. Nurses have a history of both upholding oppressive systems that disenfranchise segments of the public, usually poor, often People of Color, and engaging in innovative alternatives to the status quo. We wish to foster revolutionary alternative care delivery models that free us from the neoliberal confines of for-profit health care. Ultimately, we argue, nursing as a discipline and a science cannot neglect our role as whistleblowers and change agents. Nor can we presuppose that our dysfunctional and harmful health care structure in the United States is a foregone conclusion. Health care is constructed, which means it can be reconstructed. If we wish to realize our emancipatory potential as nurses, critically examining our role in upholding oppressive structures is a critical step toward a more robust future of nursing.
Through an "inter(con)textual reading" (Maraj), this essay explores the resonances and generative incongruences between two prominent metaphors that reflect the thought/feeling/praxis of two of the ...modern era's most significant revolutions - "the common wind" from the Haitian revolution and the "wind from below" from the Zapatista revolution. My goal is to think within/across/beyond these revolutions via the methods, epistemologies, and imaginaries that flow within these shared metaphors - in the common wind from below - and speculate on how the seeds and meanings carried therein might take root and grow into something beyond what the disciplines and world currently offer.
Speculative methodological subjects Koro, Mirka; Vasquez, Anani; Wells, Timothy ...
International journal of social research methodology,
08/2023
Journal Article
When the world is on fire - from wildfires induced by climate change to bombs fueled by fires of fear of “others” – how dare we dream of flourishing futures for all? As we reflect on the lessons of ...COVID19 that are indeed still unfolding, how can we spring forward into co-creative, life-affirming futures rather than bouncing back into business as usual? Confronted by apocalyptic atrocities, how can we move beyond the paralysis of reasonable despair into active, unreasonable hope? Co-creative, enlivening futures are possible, and the Routledge Handbook for Creative Futures (hereafter “Handbook”) equips us with a navigation guide to meet the polycrises of our times with grace, courage, and compassion. Tenderly curated and edited by Gabrielle Donnelly and Alfonso Montuori, the Handbook assembles over 50 diverse voices across 37 chapters to provide principles, practices and processes that enable co-creative future-shaping. The Handbook asserts that humanity can reimagine “creative futures” beyond the limits of modernity toward futures of collective flourishing through pathways of blessed unrest and complex joy. The Handbook’s voices include “a mix of Indigenous, Black, Asian, and White/Caucasian contributors, including women, men, and trans people from around the world” (2023, p. 5). These contributors ground a diverse array of visions and theories in personal stories, case studies, and pragmatic practices that help readers like me responsibly engage the tensions of these times as we dream and enact alternative, life-affirming visions together, and move from an abstract Age of Enlightenment into an embodied Era of Enlivenment.
In the crucible of the pandemic, it has never before been clearer that, to ensure the relevance and even the survival of the discipline, nursing must cultivate a radical imagination. In the paper ...that follows, I trace the imperative for conjuring a radical imagination for nursing. In this fever dream for nursing futures, built on speculative visions of what could be, I draw on anarchist, abolitionist, posthuman, Black feminist, new materialist and other big ideas to plant seeds of generative insurrection and creative resistance. In thinking through a radical imagination, I unpack the significance of reparatory history for nursing, a discipline founded on normative whiteness. From there, I consider what it would take to shift the capitalist frame of healthcare to one of mutual aid, which requires the deep work of abolition. With a radical imagination that breaks down the enclosures that contain us through reparatory history, mutual aid and abolition, kinship becomes urgently possible.
This article examines the formation of political subjectivity in times of neoliberalization and crisis. It does so by following the meaning-making practices of Penelope, a participant of the 2011 ...Syntagma Square occupation in Athens. The Syntagma Square encampment was at the heart of Greece’s anti-austerity movement. Prior to this experience, Penelope says she ‘wasn’t the most sophisticated person’ politically, yet that she ‘changed’ for the better precisely because of her participation. What does Penelope aspire to and what does she demarcate her self from against the backdrop of austerity neoliberalism, crisis, and her experience in the square? And what remains of her participation experience years on with regard to subjectivity? This article claims that the relationship between subject formation and emancipation under neoliberalism is paradoxical: in her effort to overcome neoliberal rationalities in Greece, Penelope is also unwittingly reproducing them. In disentangling this paradox, this article concludes with a theorization of what I call ‘alter-neoliberal critique’: against and beyond neoliberalism.
As the American Psychological Association Taskforce on Indigenous Psychology acknowledges, fidelity to the inalienable right to self‐determination is the ethical foundation of Indigenous psychology. ...The task of decolonizing psychology is not only about divesting from Eurocentric paradigms that have controlled and limited Indigenous wellbeing, but producing new paradigms founded on Indigenous knowledges. The Indigenous paradigm of social and emotional wellbeing is both a new therapeutic practice and theory of wellbeing. As the exploration of the domains of SEWB has shown, findings from the National Empowerment Project indicate that strengthening a connection to culture is identified as of highest importance to the flourishing of Indigenous individuals, families, and communities. Wellbeing in Abya Yala (the Americas) is conceived as Sumak Kawsay or Buen Vivir and Māori constructs of wellbeing as Hauora. These transnational wellbeing conceptualizations can be situated within a larger global health movement, which is centered on strengthening Indigenous cultures of wellbeing, and sustainable planet–people relationships. Indigenous community psychologies are not anthropocentric and are centered on the sacredness of nature, the cultivation of spirituality, and accountability to maintain harmonious ecosystem relationships. Indigenous community psychologies from Australia, Aotearoa New Zealand, and Mexico are brought in plurilogue envisioning international solidarity networks that engage communities, activists, and committed student generations.
Highlights
Indigenous community psychologies constitute global movements forging transnational solidarities
Indigenous psychologies are not anthropocentric and promote holistic wellbeing.
Embodied examples of Indigenous community psychologies trace hopeful pathways toward decoloniality.
Transnational collaborations among Indigenous psychologists create innovative pedagogies.
The inalienable right to self‐determination is the ethical foundation of Indigenous psychologies.
With this paper, I will interrogate some of the implications of nursing's dominant historiography, the history written by and about nursing, and its implications for nursing ethics as a praxis, ...invoking feminist philosopher Donna Haraway's mantra that ‘it matters what stories make worlds, what worlds make stories.’ First, I will describe what I have come to understand as the nursing imaginary, a shared consciousness constructed both by nurses from within and by those outside the discipline from without. This imaginary is fashioned in part by the histories nursing produces about the discipline, our historical ontology, which is demonstrative of our disciplinary values and the ethics we practice today. I assert that how we choose to constitute ourselves as a discipline is itself an ethical endeavour, bound up with how we choose to be and what we allow as knowledge in nursing. To animate this discussion, I will outline the received historiography of nursing and dwell in the possibilities of thinking about Kaiserswerth, the training school that prepared Nightingale for her exploits in Crimea and beyond. I will briefly consider the normative values that arise from this received history and consider the possibilities that these normative values foreclose upon. I then shift the frame and ask what might be possible if we centred Kaiserswerth's contested legacy as a training school for formerly incarcerated women, letting go of the sanitary and sanitised visions of nursing as Victorian angels in the hospital. Much energy over the past 250 years has been invested in the professionalisation and legitimation of nursing, predicated (at least in our shared imaginary) on the interventions of Florence Nightingale, but this is one possibility of many. I conclude with a speculative dream of the terrain opens up for nursing if we shed this politics and ethos of respectability and professionalism and instead embrace community, abolition and mutual aid as organising values for the discipline.
As we planned this special issue, the world was in the midst of a pandemic, one which brought into sharp focus many of the pre‐existing economic, social, and climate crises, as well as, trends of ...widening economic and social inequalities. The pandemic also brought to the forefront an epistemic crisis that continues to decentre certain knowledges while maintaining the hegemony of Eurocentric ways of knowing and being. Thus, we set out to explore the possibilities that come with widening our ecology of knowledge and approaches to inquiry, including the power of critical reflective praxis and consciousness, and the important practices of repowering marginalised and oppressed groups. In this paper, we highlight scholarship that reflects a breadth of theories, methods, and practices that forge alliances, in and outside the academy, in different solidarity relationships toward liberation and wellbeing. Our desire as co‐editors was not to endorse the plurality of solidarities expressed in the papers as an unyielding methodological or conceptual framework, but rather to hold them lightly within thematic spaces as invitations for readers to consider. Through editorial collaboration, we arrived at the following three thematic spaces: (1) ecologies of being and knowledge: Indigenous knowledge, networks, and plurilogues; (2) naming coloniality in context: Histories in the present and a wide lens; (3) relational knowledge practices: Creative joy of knowing beyond disciplines. From these thematic spaces we conclude that through repowering epistemic communities and narratives rooted in truth‐telling, a plurality of solidarities are fostered and sustained locally and transnationally. Underpinned by an ethic of care, solidarity relationships are simultaneously unsettling dominant forms of knowledge and embrace ways of knowing and being that advances dignity, community, and nonviolence.
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