Drafts by Dr jahid S I R A Z Chowdhury
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TRC Publsiher , 2024
A MUST READ TB FOR ALL
https://heyzine.com/flip-book/4e499f1b7b.html
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Self publsihing, 2022
PhDs and Pizza Hut Delivery in Malaysia and Bangladesh:
An Axilogical Reflections
So, if we conti... more PhDs and Pizza Hut Delivery in Malaysia and Bangladesh:
An Axilogical Reflections
So, if we continure te Debate,
What is the Analigy
Why this Anaogy is vital, and how
, how the alangymatters to us.?
Make a Forum Discussion Prompts: The "Pizza Hut Delivery Man Professor" Analogy
This chapter's analogy of the "Pizza Hut Delivery Man Professor" critiques a non-transformative teaching style. Let's delve deeper and explore its implications for education. Here are some thought-provoking questions to get the discussion rolling:
Examining the Analogy:
• How effectively does the "Pizza Hut Delivery Man Professor" analogy capture the limitations of traditional teaching methods? Can you think of alternative analogies that highlight different aspects of this issue?
• Beyond knowledge delivery, what other key ingredients are missing in the Pizza Hut Delivery Man Professor's approach? How can professors foster a more engaging and enriching learning environment?
Consequences and Solutions:
• What are the potential consequences of a purely information-delivery model of education? How can this approach hinder student learning and intellectual development?
• How can we move beyond the "Pizza Hut Delivery Man Professor" model? What are some key principles of transformative pedagogy that can create a more collaborative and empowering learning experience?
• Have you encountered professors who resemble the "Pizza Hut Delivery Man Professor"? If so, how did you navigate this situation? What strategies can students adopt to promote more active learning?
Expanding the Discussion:
• Can the "Pizza Hut Delivery Man Professor" analogy be applied to other contexts beyond academia? Are there parallels in other professional settings where knowledge transmission might be prioritized over genuine understanding?
• How can we encourage a culture of lifelong learning that goes beyond the classroom? What role can educators, institutions, and individuals play in fostering intellectual curiosity and critical thinking skills?
Share your experiences and insights! Let's create a dynamic discussion that explores alternative teaching methods and promotes a more engaging learning environment for everyone.
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N/A, 2021
This document constitutes a draft thesis submitted for candidacy defense purposes. The intellectu... more This document constitutes a draft thesis submitted for candidacy defense purposes. The intellectual property rights associated with this work belong solely to me, the author. Any unauthorized use, including copying, adaptation, or distribution of this material without my express written consent, may constitute a copyright infringement. Please note that this is a draft version and does not represent the final thesis document. This was submitted at Universiti Malaya on Feb 2022, concering supervisr, some peers had had the copy around that time, so as, if any of associated body adopts for personal purposes, will be considered illegal, unethical and breach of academic integrity
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IGI GLOBAL, 2024
Preface "…lays the foundations" on Social Research "
“A builder lays the foundations of the buil... more Preface "…lays the foundations" on Social Research "
“A builder lays the foundations of the building first and only when these are firmly set does he build a superstructure on top.
Peter Miller, (Miller, 1983, p. 2)
In the echoing chambers of scholarship, this volume emerges not as a solitary crescendo, but as a vibrant orchestra of ethical contemplation. Diverse voices, each an instrument honed on the anvils of critical inquiry, come together to interrogate the very foundations of social research. We, the collective players in this ethical symphony, stand united under the conductor's baton of responsibility, our melodies interweaving to illuminate the intricate chords of power, privilege, and the pursuit of a just world.
This book reveals an unconventional approach to research ethics, much like a bricklayer carefully preparing the foundation before erecting the towering structure. It goes beyond the antiseptic bounds of checks and regulations, delving into the metaphysical foundation of knowledge itself. A revolt simmers beneath the hushed murmurs of academia, calling into question the basic underpinnings of a research environment that is considered to be devoid of value. Again, recalling, this is not a leisurely jaunt through a pre-mapped ethical wilderness. It is a clarion sob, a resonating echo that amplifies communities' latent yearnings. We deal with the deep, with intellectuals such as Miller, Hatta, Alatas, and MacEwan exposing the flaws in an unfeeling, objective technique. We face an unpalatable truth: what happens to the human tapestry after the intellectual wellspring is depleted? Do the sacrifices - time, trust, whispered tales - serve as fuel for the motor of self-aggrandizement, or do they bloom into a reciprocal dance of mutual benefit? This book is neither a demanding programme or a checklist of dos and don'ts. It is a seismic event, a catastrophic change in the tectonic plates of research. It encourages us to rise beyond the surface, to embrace the deep, and to construct knowledge bridges that transcend not just academic chasms, but the very lives we touch. Consider research not as a sterile extraction, but as a social feast where knowledge is grown collectively and shared with those who assemble around the table. This book is the invitation and trigger for that transforming feast.
So, if you have tremors of dissent, a silent longing for a more thorough embracing of the ethical spirit of science, this book is your torch. Allow it to light your revolutionary path, and let us work together to rebuild the edifice of knowledge on a foundation that is both strong and compassionate.
REFERENCES
Alatas, S. H. (1972). The Captive Mind in Development Studies. [Part 1]. International Social Sciences Journal, 24(1), 9-25.
Chakrabarty, D. (2000). Provincializing Europe: Postcolonial thought and historical difference. Princeton University Press.
Chowdhury, J. S., Abd Wahab, H., Saad, R. M., & Roy, P. (2022). “Ihsanic” Philosophy as an Alternative to Social Justice: A Concepirical (Conceptual+ Empirical) Reflection From the Bioprospecting Domain in Bangladesh. In Social Justice Research Methods for Doctoral Research (pp. 25-46). IGI Global.
Chowdhury, J. S., Wahab, H. A., Mohd Saad, M. R., Mathbor, G. M., & Hamidi, M. (2023). Why Ubuntu Can Be… In Ubuntu Philosophy for the New Normalcy (pp. 101-131). Singapore: Springer Nature Singapore.
Chowdhury, J. S., Wahab, H. A., Saad, R. M., Reza, H., & Ahmad, M. M. (Eds.). (2022). Reciprocity and its practice in social research. IGI Global.
de Sousa Santos, B. (2014). Epistemologies of the South: Global dialogue on knowledge. Routledge.
Escobar, A. (2010). Knowing politics from the colonial difference. Cultural Studies, 24(6), 779-792.
Esteva, G. (2014). Commoning in the new society. Community Development Journal, 49(suppl_1), i144-i159.
Eze, E. C. (1997). Race and the Enlightenment: An essay into intellectual history. Harvard University Press.
Freire, P. (1970). Pedagogy of the oppressed. Continuum.
Hatta, Z. A., Saad, Z. M., Das, T. K., Ali, I., Hossain, M. A., & Yahaya, M. H. (2021). Islamic and local knowledge on social work in Malaysia and Bangladesh. Journal of Religion & Spirituality in Social Work: Social Thought, 40(4), 475-493.
Kuper, A. (2014). Anthropology and colonialism: The museum and the frigate. I.B. Tauris.
MacEwen, P. (2000). Peter Miller, Axiology and Environmental Ethics. Business & Professional Ethics Journal, 19(1), 65-77.
Maldonado-Torres, C. A. (2016). On decoloniality: Concepts, analytics, praxis. Springer International Publishing.
Miller, P. (1983). Axiology: A metaphysical theme in ethics. J. Value Inquiry, 17, 3.
Novakovic, A. (2017). Hegel’s anthropology (p. 407). Oxford University Press.
Quijano, A. (2000). Coloniality and modernity/capitalism. Capitalism and Socialism, 16(4), 53-86.
Roy, P. (2023, February). Reciprocity and Its Practice in Social Research. In Anthropological Forum., Taylor & Francis Ltd..
29 Jan 2024
jahid siraz Chowdhury
Lincoln University College, Malaysia
29 Jan 2024
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Research and Training Forum (RTF), 2023
Welcome to "Spiritual Social Work and its Practice."
We will delve into the connection of spiri... more Welcome to "Spiritual Social Work and its Practice."
We will delve into the connection of spirituality and social work in this transformative journey, investigating how these two domains combine to offer a holistic approach to addressing the different needs of individuals, families, and communities. This course aims to show that spirituality and religious beliefs are fundamental aspects of human life and that social work practitioners should be able to engage in these dimensions. The focus on the spiritual dimension is also a sign that the movement to move away from the modernist paradigm of social work has seen the spiritual and religious dimensions of social work as something that is only incidental. Discussions about mainstream religions will be focused in this course. It is followed by looking at the spiritual characteristics of each religion. With the exposure to the diversity, the course can provide some alternative problem solving methods to students. Alternative hypotheses need to be highlighted in academic discussions about human problems and how to overcome them.
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Payra Publisher, 2018
Jabdul Biswas PhDD: The Absurd Adventures of a Self-Proclaimed Genius"
In this uproariously hila... more Jabdul Biswas PhDD: The Absurd Adventures of a Self-Proclaimed Genius"
In this uproariously hilarious satirical novel, we follow the eccentric Dr. Jabdul Biswas, a self-proclaimed genius with an imaginary PhDD degree. Armed with his outrageous theories and outlandish inventions, Dr. Biswas embarks on a series of comical misadventures, convinced that he holds the key to solving all of humanity's problems. From trying to turn water into gold to building a time-traveling coconut tree, his madcap endeavors leave readers in stitches as they question the absurdity of intellectual arrogance and blind ambition. Through witty dialogues and witty wordplay, this imaginative Bangla novel lampoons the self-proclaimed experts and reminds us of the importance of humility and genuine expertise
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প্রথম নৃবিজ্ঞানীর খোঁজে, আল-বিরুনি নাকি কান্ট?
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আ... more প্রথম নৃবিজ্ঞানীর খোঁজে, আল-বিরুনি নাকি কান্ট?
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আমার ছাত্রজীবনে আল-বিরুনি নামক ‘শব্দ-জুগল’ শুনি নি। ইউরোপের আর আমেরিকার ছাপানো বই পড়ে, পড়িয়েও সেই নাম জানা হয় নাই।
লিখাটার একটা কারণ, আমাদের অজানা ইতিহাস রিভাইভ করানো। লিন্ডা স্মিথ বলেন, ‘রি-রাইটিং।’ দুই, মিশেল ফুঁকোর নামে আমাদের দেশজ বিদ্যাপতিগণ প্রায় বর্ণান্ধ। মঞ্চ কাপিয়ে, ফ্রেঞ্চ পড়ে, ভুল-ভাল উচ্ছারন দিয়ে পণ্ডিত সাজা খুব ভালো, মানলাম। কিন্তু ফুঁকো সাবের দার্শনিক অবস্থানটা জানলাম না, তা-ই জানাতেও পারলাম না। উল্টো তাঁকে দেবতার আসনে বসিয়ে রাখলাম। পলিগনি খুব বাজে একটা সংস্কৃতি, অন্তত বিদ্যাচর্চায়।
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আমার ছাত্রজীবনে আল-বিরুনি নামক ‘শব্দ-জুগল’ শুনি নি। ইউরোপের আর আমেরিকার ছাপানো বই পড়ে, পড়িয়েও সেই নাম জানা হয় নাই।
লিখাটার একটা কারণ, আমাদের অজানা ইতিহাস রিভাইভ করানো। লিন্ডা স্মিথ বলেন, ‘রি-রাইটিং।’ দুই, মিশেল ফুঁকোর নামে আমাদের দেশজ বিদ্যাপতিগণ প্রায় বর্ণান্ধ। মঞ্চ কাপিয়ে, ফ্রেঞ্চ পড়ে, ভুল-ভাল উচ্ছারন দিয়ে পণ্ডিত সাজা খুব ভালো, মানলাম। কিন্তু ফুঁকো সাবের দার্শনিক অবস্থানটা জানলাম না, তা-ই জানাতেও পারলাম না। উল্টো তাঁকে দেবতার আসনে বসিয়ে রাখলাম। পলিগনি খুব বাজে একটা সংস্কৃতি, অন্তত বিদ্যাচর্চায়।
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দুই দশকের বাঁক -সামাজিক বিজ্ঞান সবাক’ নামে একটা লিখার সুত্রপাত। এবং যথারীতি অগোছালো চিন্তার প্রকা... more দুই দশকের বাঁক -সামাজিক বিজ্ঞান সবাক’ নামে একটা লিখার সুত্রপাত। এবং যথারীতি অগোছালো চিন্তার প্রকাশ। মন্তব্য দিন, দাতব্য কাজের মতন।
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This chapter serves as a summary of the preceding seven chapters. The authors discussed the wings... more This chapter serves as a summary of the preceding seven chapters. The authors discussed the wings of Reciprocity in four subsections. At the very least, they brought the process to a close in this book.
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This chapter initiates the debates on the the philosophical foundations of reciprocity and briefl... more This chapter initiates the debates on the the philosophical foundations of reciprocity and briefly talks about how time and space have been necessary for the history of philosophy and science. This chapter shows that politics and other parts of political engagements were not very visible most of the time. As a surprise, we didn't know much about these connections between social sciences and the history and philosophy of science. Reciprocity-in-kind was an intentional tool to draw attention to assumed and unquestioned meaning. In these cases, there is a risk that the concept will be used as dogma, which will make it less vibrant and strong. Similarly, the term reciprocity can be used in so many ways that it loses its meaning and doesn't help a young researcher figure out what it means. For example, it can be used to describe things like civic engagement, giving back, respect, and so on.
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IGI Global, 2022
•Why this book? •Adopting Reciprocity as watering to 'dry' social science •The subject matter of ... more •Why this book? •Adopting Reciprocity as watering to 'dry' social science •The subject matter of this book? •Importance of the book • Few notes on the valuation of the book •Readership •Whatever this manuscript does not speak •Organization of the book • Chapter outline • An outline of any pedagogical features •Starting the journey Our proposal is for creating and illuminating pluriversal and interversal paths that disturb the totality from which the universal and the global are most often perceived (Mignolo & Walsh, 2018, p. 2). We are aware that "we do not fit comfortably or conveniently within Western civilization [and canon of social sciences]. This is not a regret. It is an affirmation-a living testimony to the resilience of [marginal people] (Deloria Jr, & Wildcat, 2001, p. vii).
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Reciprocity has been critical in the philosophy and social sciences of the 20th century. Over the... more Reciprocity has been critical in the philosophy and social sciences of the 20th century. Over the last seven decades, several countries settled by European powers have become autonomous, and returning has become a challenge. Consequently, writing on reciprocity as a central theme requires time and implies a deep dedication to the community. There is a need to explore the factors and policies behind the study agendas and secret philosophies before and after European involvement. Reciprocity and Its Practice in Social Research aims to open the controlled consciousness of self as a human being and then as a scholar to the community via the methodological lens. It analyzes reciprocity from the Greek tradition to Medeabale Arab to the early colonial or pre-colonial period. It specifically addresses the benefit of social research on the community and seeks ways to revolutionize and improve current research and academic processes. Covering topics such as the philosophy of science, indigenous science, and Western metaphysics, this book is an essential resource for anthropologists, philosophers, sociologists, university faculty and administration, students of higher education, librarians, researchers, and academicians.
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This chapter is the position, synthesizing what the authors describe and what they mean and pract... more This chapter is the position, synthesizing what the authors describe and what they mean and practice in Reciprocity with a set of rules and how it can be a tool in Social Sciences. Were there any problems with the Reciprocity in Research: Diversified Parable to Uniformity and Practicality Approach? How has the notion of Reciprocity been developed in various methods and circumstances by a diverse range of researchers, and how has it been given significance within the existing corpus of social science research methodology? Is it possible for the concept of Reciprocity to exist in more than one form and format in Social Research? How might using diverse viewpoints on the notion rethink how community engagement practitioners and researchers approach Reciprocity aspects in their discussions? Recognizing the numerous ways meaning is connected to and generated via the idea of Reciprocity is proposed in this chapter to understand the broader implications for community-engaged activity and study.
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•Why this book? •Adopting Reciprocity as watering to 'dry' social science •The subject matter of ... more •Why this book? •Adopting Reciprocity as watering to 'dry' social science •The subject matter of this book? •Importance of the book • Few notes on the valuation of the book •Readership •Whatever this manuscript does not speak •Organization of the book • Chapter outline • An outline of any pedagogical features •Starting the journey Our proposal is for creating and illuminating pluriversal and interversal paths that disturb the totality from which the universal and the global are most often perceived (Mignolo & Walsh, 2018, p. 2). We are aware that "we do not fit comfortably or conveniently within Western civilization [and canon of social sciences]. This is not a regret. It is an affirmation-a living testimony to the resilience of [marginal people] (Deloria Jr, & Wildcat, 2001, p. vii).
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IGI Global, 2022
Reciprocity has been critical in the philosophy and social sciences of the 20th century. Over the... more Reciprocity has been critical in the philosophy and social sciences of the 20th century. Over the last seven decades, several countries settled by European powers have become autonomous, and returning has become a challenge. Consequently, writing on reciprocity as a central theme requires time and implies a deep dedication to the community. There is a need to explore the factors and policies behind the study agendas and secret philosophies before and after European involvement.
Reciprocity and Its Practice in Social Research aims to open the controlled consciousness of self as a human being and then as a scholar to the community via the methodological lens. It analyzes reciprocity from the Greek tradition to Medeabale Arab to the early colonial or pre-colonial period. It specifically addresses the benefit of social research on the community and seeks ways to revolutionize and improve current research and academic processes. Covering topics such as the philosophy of science, indigenous science, and Western metaphysics, this book is an essential resource for anthropologists, philosophers, sociologists, university faculty and administration, students of higher education, librarians, researchers, and academicians.
Coverage:
The many academic areas covered in this publication include, but are not limited to:
History of Philosophy
History of Science
Indigenous Science
Mutuality
Philosophy
Philosophy of Science
Reciprocity in Research
Research Methodology
Role of Researchers
Western Metaphysics
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This chapter initiates the debates on the the philosophical foundations of reciprocity and briefl... more This chapter initiates the debates on the the philosophical foundations of reciprocity and briefly talks about how time and space have been necessary for the history of philosophy and science. This chapter shows that politics and other parts of political engagements were not very visible most of the time. As a surprise, we didn't know much about these connections between social sciences and the history and philosophy of science. Reciprocity-in-kind was an intentional tool to draw attention to assumed and unquestioned meaning. In these cases, there is a risk that the concept will be used as dogma, which will make it less vibrant and strong. Similarly, the term reciprocity can be used in so many ways that it loses its meaning and doesn't help a young researcher figure out what it means. For example, it can be used to describe things like civic engagement, giving back, respect, and so on.
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আমরা অনেকের সাথে কথা বলেছি, বেশিরভাগই জীবন্ত কিংবদন্তি, যেমন, গুস্তাভো এস্তেভা, আইভান ইলিচ, আর্থা... more আমরা অনেকের সাথে কথা বলেছি, বেশিরভাগই জীবন্ত কিংবদন্তি, যেমন, গুস্তাভো এস্তেভা, আইভান ইলিচ, আর্থার ইস্কোবার, বন্দনা শিভা, ওয়াল্টার মিগনোলো, ফরিদ আলতাস, লিন্ডা স্মিথ, শন উইলসন এবং আমার অন্তর্নিহিত ‘আমি’ যার সাথে ‘আমার’ সেলফোসফিক (Selfosophy) মুহুর্তগুলিতে দেখা হয়। সুতরাং, আমরা কাকে স্বীকার করবো আর কৃতজ্ঞতা জানাবো সে এক বড় ঝামেলার বিস্ময় বটে। যারা চলে গেছেন,তাদের নাম গুলোও মনে পড়ছে (হায়!. জোসে রিযাল ১৮৮০ সালে বলছিলেন, আমার বই পড়ার আগে ইতিহাস দেখুন)। ’৯৯ ভাগটাই আমাদের’, সেই দুনিয়া জোড়া শ্লোগানের জনক ডেভিড গ্রাবার কি ভুলেই না এই কথাটা উচ্চারণ করে ইয়েলের চাকুরি হারালেন, পরবর্তীতে গণতন্ত্রের বুলবুলি মার্কিনীরা তাঁকে কোন বিশ্ববিদ্যালয়ে চাকুরী দিতে আর সাহস পাননি। নাজেহাল হয়ে পরে বিলেতে গেলেন। কিন্তু, আসল কথাটা বলে দিলেন। মূলতঃ এই লিখাটা সেই পশ্চিমের ইপিস্টিমলোজিতে একটা তীর। আমরা শুরু করতে চাই উবুন্তু (Ubuntu—I am because We are) দিয়ে। মানে আপনারা আছেন বলেই আমি আছি। এই কোভিড মহামারী আমাদের উবুন্তু’র প্রয়োজনীয়তা মনে করিয়ে দিয়েছে। একটা ছোট্ট লিখায় উবুন্তুকে ধারন করতে পারা যায় না। উৎসাহী পাঠক নজর রাখতে পারেন পরবর্তী লিখার পরিকল্পনায়।
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IGI GLobal, 2022
Call for Chapters:
Handbook of Research on Indigenous Medicinal Knowledge in Glocal Policy and H... more Call for Chapters:
Handbook of Research on Indigenous Medicinal Knowledge in Glocal Policy and Health Literacy
Editors
jahid chowdhury, University of Malaya, Malaysia
Haris Wahab, University of Malaya, Malaysia
MOHD RASHID MOHD saad, University of Malaya, Malaysia
Golam Mathbor, Monmouth University, United States
H M Ashraf Ali, MacEwan University, Canada
Major themes
Indigenous Medicinal Knowledge
Indigenous plant bases healing
Indigenous medicine and local legal provision
How we maintain Indigenous medicinal Plant-based kwnoledge in legal arena
What is the importance of Indigenous medicinal Plants
Call for Chapters
Proposals Submission Deadline: January 1, 2022
Full Chapters Due: May 1, 2022
Submission Date: May 1, 2022
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Drafts by Dr jahid S I R A Z Chowdhury
An Axilogical Reflections
So, if we continure te Debate,
What is the Analigy
Why this Anaogy is vital, and how
, how the alangymatters to us.?
Make a Forum Discussion Prompts: The "Pizza Hut Delivery Man Professor" Analogy
This chapter's analogy of the "Pizza Hut Delivery Man Professor" critiques a non-transformative teaching style. Let's delve deeper and explore its implications for education. Here are some thought-provoking questions to get the discussion rolling:
Examining the Analogy:
• How effectively does the "Pizza Hut Delivery Man Professor" analogy capture the limitations of traditional teaching methods? Can you think of alternative analogies that highlight different aspects of this issue?
• Beyond knowledge delivery, what other key ingredients are missing in the Pizza Hut Delivery Man Professor's approach? How can professors foster a more engaging and enriching learning environment?
Consequences and Solutions:
• What are the potential consequences of a purely information-delivery model of education? How can this approach hinder student learning and intellectual development?
• How can we move beyond the "Pizza Hut Delivery Man Professor" model? What are some key principles of transformative pedagogy that can create a more collaborative and empowering learning experience?
• Have you encountered professors who resemble the "Pizza Hut Delivery Man Professor"? If so, how did you navigate this situation? What strategies can students adopt to promote more active learning?
Expanding the Discussion:
• Can the "Pizza Hut Delivery Man Professor" analogy be applied to other contexts beyond academia? Are there parallels in other professional settings where knowledge transmission might be prioritized over genuine understanding?
• How can we encourage a culture of lifelong learning that goes beyond the classroom? What role can educators, institutions, and individuals play in fostering intellectual curiosity and critical thinking skills?
Share your experiences and insights! Let's create a dynamic discussion that explores alternative teaching methods and promotes a more engaging learning environment for everyone.
“A builder lays the foundations of the building first and only when these are firmly set does he build a superstructure on top.
Peter Miller, (Miller, 1983, p. 2)
In the echoing chambers of scholarship, this volume emerges not as a solitary crescendo, but as a vibrant orchestra of ethical contemplation. Diverse voices, each an instrument honed on the anvils of critical inquiry, come together to interrogate the very foundations of social research. We, the collective players in this ethical symphony, stand united under the conductor's baton of responsibility, our melodies interweaving to illuminate the intricate chords of power, privilege, and the pursuit of a just world.
This book reveals an unconventional approach to research ethics, much like a bricklayer carefully preparing the foundation before erecting the towering structure. It goes beyond the antiseptic bounds of checks and regulations, delving into the metaphysical foundation of knowledge itself. A revolt simmers beneath the hushed murmurs of academia, calling into question the basic underpinnings of a research environment that is considered to be devoid of value. Again, recalling, this is not a leisurely jaunt through a pre-mapped ethical wilderness. It is a clarion sob, a resonating echo that amplifies communities' latent yearnings. We deal with the deep, with intellectuals such as Miller, Hatta, Alatas, and MacEwan exposing the flaws in an unfeeling, objective technique. We face an unpalatable truth: what happens to the human tapestry after the intellectual wellspring is depleted? Do the sacrifices - time, trust, whispered tales - serve as fuel for the motor of self-aggrandizement, or do they bloom into a reciprocal dance of mutual benefit? This book is neither a demanding programme or a checklist of dos and don'ts. It is a seismic event, a catastrophic change in the tectonic plates of research. It encourages us to rise beyond the surface, to embrace the deep, and to construct knowledge bridges that transcend not just academic chasms, but the very lives we touch. Consider research not as a sterile extraction, but as a social feast where knowledge is grown collectively and shared with those who assemble around the table. This book is the invitation and trigger for that transforming feast.
So, if you have tremors of dissent, a silent longing for a more thorough embracing of the ethical spirit of science, this book is your torch. Allow it to light your revolutionary path, and let us work together to rebuild the edifice of knowledge on a foundation that is both strong and compassionate.
REFERENCES
Alatas, S. H. (1972). The Captive Mind in Development Studies. [Part 1]. International Social Sciences Journal, 24(1), 9-25.
Chakrabarty, D. (2000). Provincializing Europe: Postcolonial thought and historical difference. Princeton University Press.
Chowdhury, J. S., Abd Wahab, H., Saad, R. M., & Roy, P. (2022). “Ihsanic” Philosophy as an Alternative to Social Justice: A Concepirical (Conceptual+ Empirical) Reflection From the Bioprospecting Domain in Bangladesh. In Social Justice Research Methods for Doctoral Research (pp. 25-46). IGI Global.
Chowdhury, J. S., Wahab, H. A., Mohd Saad, M. R., Mathbor, G. M., & Hamidi, M. (2023). Why Ubuntu Can Be… In Ubuntu Philosophy for the New Normalcy (pp. 101-131). Singapore: Springer Nature Singapore.
Chowdhury, J. S., Wahab, H. A., Saad, R. M., Reza, H., & Ahmad, M. M. (Eds.). (2022). Reciprocity and its practice in social research. IGI Global.
de Sousa Santos, B. (2014). Epistemologies of the South: Global dialogue on knowledge. Routledge.
Escobar, A. (2010). Knowing politics from the colonial difference. Cultural Studies, 24(6), 779-792.
Esteva, G. (2014). Commoning in the new society. Community Development Journal, 49(suppl_1), i144-i159.
Eze, E. C. (1997). Race and the Enlightenment: An essay into intellectual history. Harvard University Press.
Freire, P. (1970). Pedagogy of the oppressed. Continuum.
Hatta, Z. A., Saad, Z. M., Das, T. K., Ali, I., Hossain, M. A., & Yahaya, M. H. (2021). Islamic and local knowledge on social work in Malaysia and Bangladesh. Journal of Religion & Spirituality in Social Work: Social Thought, 40(4), 475-493.
Kuper, A. (2014). Anthropology and colonialism: The museum and the frigate. I.B. Tauris.
MacEwen, P. (2000). Peter Miller, Axiology and Environmental Ethics. Business & Professional Ethics Journal, 19(1), 65-77.
Maldonado-Torres, C. A. (2016). On decoloniality: Concepts, analytics, praxis. Springer International Publishing.
Miller, P. (1983). Axiology: A metaphysical theme in ethics. J. Value Inquiry, 17, 3.
Novakovic, A. (2017). Hegel’s anthropology (p. 407). Oxford University Press.
Quijano, A. (2000). Coloniality and modernity/capitalism. Capitalism and Socialism, 16(4), 53-86.
Roy, P. (2023, February). Reciprocity and Its Practice in Social Research. In Anthropological Forum., Taylor & Francis Ltd..
29 Jan 2024
jahid siraz Chowdhury
Lincoln University College, Malaysia
29 Jan 2024
We will delve into the connection of spirituality and social work in this transformative journey, investigating how these two domains combine to offer a holistic approach to addressing the different needs of individuals, families, and communities. This course aims to show that spirituality and religious beliefs are fundamental aspects of human life and that social work practitioners should be able to engage in these dimensions. The focus on the spiritual dimension is also a sign that the movement to move away from the modernist paradigm of social work has seen the spiritual and religious dimensions of social work as something that is only incidental. Discussions about mainstream religions will be focused in this course. It is followed by looking at the spiritual characteristics of each religion. With the exposure to the diversity, the course can provide some alternative problem solving methods to students. Alternative hypotheses need to be highlighted in academic discussions about human problems and how to overcome them.
In this uproariously hilarious satirical novel, we follow the eccentric Dr. Jabdul Biswas, a self-proclaimed genius with an imaginary PhDD degree. Armed with his outrageous theories and outlandish inventions, Dr. Biswas embarks on a series of comical misadventures, convinced that he holds the key to solving all of humanity's problems. From trying to turn water into gold to building a time-traveling coconut tree, his madcap endeavors leave readers in stitches as they question the absurdity of intellectual arrogance and blind ambition. Through witty dialogues and witty wordplay, this imaginative Bangla novel lampoons the self-proclaimed experts and reminds us of the importance of humility and genuine expertise
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আমার ছাত্রজীবনে আল-বিরুনি নামক ‘শব্দ-জুগল’ শুনি নি। ইউরোপের আর আমেরিকার ছাপানো বই পড়ে, পড়িয়েও সেই নাম জানা হয় নাই।
লিখাটার একটা কারণ, আমাদের অজানা ইতিহাস রিভাইভ করানো। লিন্ডা স্মিথ বলেন, ‘রি-রাইটিং।’ দুই, মিশেল ফুঁকোর নামে আমাদের দেশজ বিদ্যাপতিগণ প্রায় বর্ণান্ধ। মঞ্চ কাপিয়ে, ফ্রেঞ্চ পড়ে, ভুল-ভাল উচ্ছারন দিয়ে পণ্ডিত সাজা খুব ভালো, মানলাম। কিন্তু ফুঁকো সাবের দার্শনিক অবস্থানটা জানলাম না, তা-ই জানাতেও পারলাম না। উল্টো তাঁকে দেবতার আসনে বসিয়ে রাখলাম। পলিগনি খুব বাজে একটা সংস্কৃতি, অন্তত বিদ্যাচর্চায়।
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আমার ছাত্রজীবনে আল-বিরুনি নামক ‘শব্দ-জুগল’ শুনি নি। ইউরোপের আর আমেরিকার ছাপানো বই পড়ে, পড়িয়েও সেই নাম জানা হয় নাই।
লিখাটার একটা কারণ, আমাদের অজানা ইতিহাস রিভাইভ করানো। লিন্ডা স্মিথ বলেন, ‘রি-রাইটিং।’ দুই, মিশেল ফুঁকোর নামে আমাদের দেশজ বিদ্যাপতিগণ প্রায় বর্ণান্ধ। মঞ্চ কাপিয়ে, ফ্রেঞ্চ পড়ে, ভুল-ভাল উচ্ছারন দিয়ে পণ্ডিত সাজা খুব ভালো, মানলাম। কিন্তু ফুঁকো সাবের দার্শনিক অবস্থানটা জানলাম না, তা-ই জানাতেও পারলাম না। উল্টো তাঁকে দেবতার আসনে বসিয়ে রাখলাম। পলিগনি খুব বাজে একটা সংস্কৃতি, অন্তত বিদ্যাচর্চায়।
Reciprocity and Its Practice in Social Research aims to open the controlled consciousness of self as a human being and then as a scholar to the community via the methodological lens. It analyzes reciprocity from the Greek tradition to Medeabale Arab to the early colonial or pre-colonial period. It specifically addresses the benefit of social research on the community and seeks ways to revolutionize and improve current research and academic processes. Covering topics such as the philosophy of science, indigenous science, and Western metaphysics, this book is an essential resource for anthropologists, philosophers, sociologists, university faculty and administration, students of higher education, librarians, researchers, and academicians.
Coverage:
The many academic areas covered in this publication include, but are not limited to:
History of Philosophy
History of Science
Indigenous Science
Mutuality
Philosophy
Philosophy of Science
Reciprocity in Research
Research Methodology
Role of Researchers
Western Metaphysics
Handbook of Research on Indigenous Medicinal Knowledge in Glocal Policy and Health Literacy
Editors
jahid chowdhury, University of Malaya, Malaysia
Haris Wahab, University of Malaya, Malaysia
MOHD RASHID MOHD saad, University of Malaya, Malaysia
Golam Mathbor, Monmouth University, United States
H M Ashraf Ali, MacEwan University, Canada
Major themes
Indigenous Medicinal Knowledge
Indigenous plant bases healing
Indigenous medicine and local legal provision
How we maintain Indigenous medicinal Plant-based kwnoledge in legal arena
What is the importance of Indigenous medicinal Plants
Call for Chapters
Proposals Submission Deadline: January 1, 2022
Full Chapters Due: May 1, 2022
Submission Date: May 1, 2022
An Axilogical Reflections
So, if we continure te Debate,
What is the Analigy
Why this Anaogy is vital, and how
, how the alangymatters to us.?
Make a Forum Discussion Prompts: The "Pizza Hut Delivery Man Professor" Analogy
This chapter's analogy of the "Pizza Hut Delivery Man Professor" critiques a non-transformative teaching style. Let's delve deeper and explore its implications for education. Here are some thought-provoking questions to get the discussion rolling:
Examining the Analogy:
• How effectively does the "Pizza Hut Delivery Man Professor" analogy capture the limitations of traditional teaching methods? Can you think of alternative analogies that highlight different aspects of this issue?
• Beyond knowledge delivery, what other key ingredients are missing in the Pizza Hut Delivery Man Professor's approach? How can professors foster a more engaging and enriching learning environment?
Consequences and Solutions:
• What are the potential consequences of a purely information-delivery model of education? How can this approach hinder student learning and intellectual development?
• How can we move beyond the "Pizza Hut Delivery Man Professor" model? What are some key principles of transformative pedagogy that can create a more collaborative and empowering learning experience?
• Have you encountered professors who resemble the "Pizza Hut Delivery Man Professor"? If so, how did you navigate this situation? What strategies can students adopt to promote more active learning?
Expanding the Discussion:
• Can the "Pizza Hut Delivery Man Professor" analogy be applied to other contexts beyond academia? Are there parallels in other professional settings where knowledge transmission might be prioritized over genuine understanding?
• How can we encourage a culture of lifelong learning that goes beyond the classroom? What role can educators, institutions, and individuals play in fostering intellectual curiosity and critical thinking skills?
Share your experiences and insights! Let's create a dynamic discussion that explores alternative teaching methods and promotes a more engaging learning environment for everyone.
“A builder lays the foundations of the building first and only when these are firmly set does he build a superstructure on top.
Peter Miller, (Miller, 1983, p. 2)
In the echoing chambers of scholarship, this volume emerges not as a solitary crescendo, but as a vibrant orchestra of ethical contemplation. Diverse voices, each an instrument honed on the anvils of critical inquiry, come together to interrogate the very foundations of social research. We, the collective players in this ethical symphony, stand united under the conductor's baton of responsibility, our melodies interweaving to illuminate the intricate chords of power, privilege, and the pursuit of a just world.
This book reveals an unconventional approach to research ethics, much like a bricklayer carefully preparing the foundation before erecting the towering structure. It goes beyond the antiseptic bounds of checks and regulations, delving into the metaphysical foundation of knowledge itself. A revolt simmers beneath the hushed murmurs of academia, calling into question the basic underpinnings of a research environment that is considered to be devoid of value. Again, recalling, this is not a leisurely jaunt through a pre-mapped ethical wilderness. It is a clarion sob, a resonating echo that amplifies communities' latent yearnings. We deal with the deep, with intellectuals such as Miller, Hatta, Alatas, and MacEwan exposing the flaws in an unfeeling, objective technique. We face an unpalatable truth: what happens to the human tapestry after the intellectual wellspring is depleted? Do the sacrifices - time, trust, whispered tales - serve as fuel for the motor of self-aggrandizement, or do they bloom into a reciprocal dance of mutual benefit? This book is neither a demanding programme or a checklist of dos and don'ts. It is a seismic event, a catastrophic change in the tectonic plates of research. It encourages us to rise beyond the surface, to embrace the deep, and to construct knowledge bridges that transcend not just academic chasms, but the very lives we touch. Consider research not as a sterile extraction, but as a social feast where knowledge is grown collectively and shared with those who assemble around the table. This book is the invitation and trigger for that transforming feast.
So, if you have tremors of dissent, a silent longing for a more thorough embracing of the ethical spirit of science, this book is your torch. Allow it to light your revolutionary path, and let us work together to rebuild the edifice of knowledge on a foundation that is both strong and compassionate.
REFERENCES
Alatas, S. H. (1972). The Captive Mind in Development Studies. [Part 1]. International Social Sciences Journal, 24(1), 9-25.
Chakrabarty, D. (2000). Provincializing Europe: Postcolonial thought and historical difference. Princeton University Press.
Chowdhury, J. S., Abd Wahab, H., Saad, R. M., & Roy, P. (2022). “Ihsanic” Philosophy as an Alternative to Social Justice: A Concepirical (Conceptual+ Empirical) Reflection From the Bioprospecting Domain in Bangladesh. In Social Justice Research Methods for Doctoral Research (pp. 25-46). IGI Global.
Chowdhury, J. S., Wahab, H. A., Mohd Saad, M. R., Mathbor, G. M., & Hamidi, M. (2023). Why Ubuntu Can Be… In Ubuntu Philosophy for the New Normalcy (pp. 101-131). Singapore: Springer Nature Singapore.
Chowdhury, J. S., Wahab, H. A., Saad, R. M., Reza, H., & Ahmad, M. M. (Eds.). (2022). Reciprocity and its practice in social research. IGI Global.
de Sousa Santos, B. (2014). Epistemologies of the South: Global dialogue on knowledge. Routledge.
Escobar, A. (2010). Knowing politics from the colonial difference. Cultural Studies, 24(6), 779-792.
Esteva, G. (2014). Commoning in the new society. Community Development Journal, 49(suppl_1), i144-i159.
Eze, E. C. (1997). Race and the Enlightenment: An essay into intellectual history. Harvard University Press.
Freire, P. (1970). Pedagogy of the oppressed. Continuum.
Hatta, Z. A., Saad, Z. M., Das, T. K., Ali, I., Hossain, M. A., & Yahaya, M. H. (2021). Islamic and local knowledge on social work in Malaysia and Bangladesh. Journal of Religion & Spirituality in Social Work: Social Thought, 40(4), 475-493.
Kuper, A. (2014). Anthropology and colonialism: The museum and the frigate. I.B. Tauris.
MacEwen, P. (2000). Peter Miller, Axiology and Environmental Ethics. Business & Professional Ethics Journal, 19(1), 65-77.
Maldonado-Torres, C. A. (2016). On decoloniality: Concepts, analytics, praxis. Springer International Publishing.
Miller, P. (1983). Axiology: A metaphysical theme in ethics. J. Value Inquiry, 17, 3.
Novakovic, A. (2017). Hegel’s anthropology (p. 407). Oxford University Press.
Quijano, A. (2000). Coloniality and modernity/capitalism. Capitalism and Socialism, 16(4), 53-86.
Roy, P. (2023, February). Reciprocity and Its Practice in Social Research. In Anthropological Forum., Taylor & Francis Ltd..
29 Jan 2024
jahid siraz Chowdhury
Lincoln University College, Malaysia
29 Jan 2024
We will delve into the connection of spirituality and social work in this transformative journey, investigating how these two domains combine to offer a holistic approach to addressing the different needs of individuals, families, and communities. This course aims to show that spirituality and religious beliefs are fundamental aspects of human life and that social work practitioners should be able to engage in these dimensions. The focus on the spiritual dimension is also a sign that the movement to move away from the modernist paradigm of social work has seen the spiritual and religious dimensions of social work as something that is only incidental. Discussions about mainstream religions will be focused in this course. It is followed by looking at the spiritual characteristics of each religion. With the exposure to the diversity, the course can provide some alternative problem solving methods to students. Alternative hypotheses need to be highlighted in academic discussions about human problems and how to overcome them.
In this uproariously hilarious satirical novel, we follow the eccentric Dr. Jabdul Biswas, a self-proclaimed genius with an imaginary PhDD degree. Armed with his outrageous theories and outlandish inventions, Dr. Biswas embarks on a series of comical misadventures, convinced that he holds the key to solving all of humanity's problems. From trying to turn water into gold to building a time-traveling coconut tree, his madcap endeavors leave readers in stitches as they question the absurdity of intellectual arrogance and blind ambition. Through witty dialogues and witty wordplay, this imaginative Bangla novel lampoons the self-proclaimed experts and reminds us of the importance of humility and genuine expertise
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আমার ছাত্রজীবনে আল-বিরুনি নামক ‘শব্দ-জুগল’ শুনি নি। ইউরোপের আর আমেরিকার ছাপানো বই পড়ে, পড়িয়েও সেই নাম জানা হয় নাই।
লিখাটার একটা কারণ, আমাদের অজানা ইতিহাস রিভাইভ করানো। লিন্ডা স্মিথ বলেন, ‘রি-রাইটিং।’ দুই, মিশেল ফুঁকোর নামে আমাদের দেশজ বিদ্যাপতিগণ প্রায় বর্ণান্ধ। মঞ্চ কাপিয়ে, ফ্রেঞ্চ পড়ে, ভুল-ভাল উচ্ছারন দিয়ে পণ্ডিত সাজা খুব ভালো, মানলাম। কিন্তু ফুঁকো সাবের দার্শনিক অবস্থানটা জানলাম না, তা-ই জানাতেও পারলাম না। উল্টো তাঁকে দেবতার আসনে বসিয়ে রাখলাম। পলিগনি খুব বাজে একটা সংস্কৃতি, অন্তত বিদ্যাচর্চায়।
প্রথম নৃবিজ্ঞানী কে, তা নিয়া তর্ক যা-ই থাকুক, আমার ছাত্রজীবনে আল-বিরুনি নামক ‘শব্দ-জুগল’ শুনি নি। ইউরোপের আর আমেরিকার ছাপানো বই পড়ে, পড়িয়েও সেই নাম জানা হয় নাই।
লিখাটার একটা কারণ, আমাদের অজানা ইতিহাস রিভাইভ করানো। লিন্ডা স্মিথ বলেন, ‘রি-রাইটিং।’ দুই, মিশেল ফুঁকোর নামে আমাদের দেশজ বিদ্যাপতিগণ প্রায় বর্ণান্ধ। মঞ্চ কাপিয়ে, ফ্রেঞ্চ পড়ে, ভুল-ভাল উচ্ছারন দিয়ে পণ্ডিত সাজা খুব ভালো, মানলাম। কিন্তু ফুঁকো সাবের দার্শনিক অবস্থানটা জানলাম না, তা-ই জানাতেও পারলাম না। উল্টো তাঁকে দেবতার আসনে বসিয়ে রাখলাম। পলিগনি খুব বাজে একটা সংস্কৃতি, অন্তত বিদ্যাচর্চায়।
Reciprocity and Its Practice in Social Research aims to open the controlled consciousness of self as a human being and then as a scholar to the community via the methodological lens. It analyzes reciprocity from the Greek tradition to Medeabale Arab to the early colonial or pre-colonial period. It specifically addresses the benefit of social research on the community and seeks ways to revolutionize and improve current research and academic processes. Covering topics such as the philosophy of science, indigenous science, and Western metaphysics, this book is an essential resource for anthropologists, philosophers, sociologists, university faculty and administration, students of higher education, librarians, researchers, and academicians.
Coverage:
The many academic areas covered in this publication include, but are not limited to:
History of Philosophy
History of Science
Indigenous Science
Mutuality
Philosophy
Philosophy of Science
Reciprocity in Research
Research Methodology
Role of Researchers
Western Metaphysics
Handbook of Research on Indigenous Medicinal Knowledge in Glocal Policy and Health Literacy
Editors
jahid chowdhury, University of Malaya, Malaysia
Haris Wahab, University of Malaya, Malaysia
MOHD RASHID MOHD saad, University of Malaya, Malaysia
Golam Mathbor, Monmouth University, United States
H M Ashraf Ali, MacEwan University, Canada
Major themes
Indigenous Medicinal Knowledge
Indigenous plant bases healing
Indigenous medicine and local legal provision
How we maintain Indigenous medicinal Plant-based kwnoledge in legal arena
What is the importance of Indigenous medicinal Plants
Call for Chapters
Proposals Submission Deadline: January 1, 2022
Full Chapters Due: May 1, 2022
Submission Date: May 1, 2022
engaged in volunteering among the Bangladeshi workers in
Malaysia, concomitantly, the fourth author is among the
marginal indigenous people in Bangladesh. We found both
marginal communities are food insecure. In doing this
volunteering, a few questions are raised. What is the state’s
responsibility for the marginal people’s food supply? Why does
the state ignore their presence? Is there any philosophical
reason? How can these people survive? We all decided to
answer these questions through the Indigenous research
paradigm (IRP). ‘Biopolitics’, ‘Historical ontology,’ ‘Disaster
Capitalism,’ ‘Metaphysics of presence’ helped in analyzing,
however, we answered—by empirical findings--‘volunteering’
is a practical method for lifesaving—in parallel--a theoretical
tool under the ‘Indigenous metaphysics’ of Vine Deloria. We
concluded with a recommendation that an ontological turn is
essential for policy approaches in the New Normal era.
Keywords Malaysia, Bangladesh, marginal people, COVID-19,
Biopolitics, Disaster capitalism, the New Normal
Bangladeshi Migrant Workers in Malaysia and Indigenous
Communities of Bangladesh -
translated as “I am because we are.” When we are nearing the new normal, we feel that the sense of
individualism, consumerism, Eurocentric “self,” and “making self” should be replaced by a common
principle of solidarity. In the new value, “I” will be merged into “we”—and “ours.” The whole study
evolved with three simple questions: What is Ubuntu is? And Why and how can Ubuntu be a vector and
vantage for the new normal? Tracing back to 1846, this discussion concludes that Ubuntu is a more
appropriate way of establishing a just, harmonized, and rights-based society.
Long before the anthropologist Malinowski, the work of Edward Barnett Tyler has left its mark on social statistics. Statistics from time to time, a tool for composing ethnography; So, the idea of quantity is not entirely new. Rather, it is deeply involved in the journey of anthropology. The adjective of the latter for the former can be a laughing stock to many anthropologists! Yet we have taken the bold step of narrowing the insurmountable gap between "quantity / quality", and wanting to keep these two poles in a match. Assuming, our simple-mindedness or statement is, why not make an alliance of ethnographic work with numbers? Wise people, as we have seen, are more interested in Malinowski's mask or Giartz's intricate interpretation than in doing something like his own. More and more, those who are constantly struggling to acquire 'deeper' knowledge, are preoccupied with blows, delays. No, there is nothing wrong with that. At least I'm on one side! But when I look, I try to prove ‘a close relationship with the aborigines’ with a picture of a full moon; Then the fear arises because I am making a mistake in reading the subject somewhere? Or, when Adam Cooper wrote the introduction to the book The Declonial Anthropologist! It seems that the bubble of thought is constantly hitting the head. And we want to say in a humble tone: Declonial research is neither a metaphor, nor a symbol, nor an algorithm — but an active position of body-mind-consciousness, and the work done accordingly. The scholarly principles that are so dearly practiced, held in discourse, be it in your personal habits or non-habits. But the question is, why send your opaque knowledge to a local classroom or a global reader? Why am I going to take your responsibility? I know that before engaging in a conversation with someone, you need to have a clear idea of the subject or topics concerned — be a 'dumb' student, and be an unknown 'reader'. The reading of this book may embarrass you with the research methodology you have read, we know that. The book is hopeful in its dialogue and humorous way. The book will quench the thirst of the curious reader a lot or will refer the professors from the leading graduates a lot. This is the beauty of the academy that has helped us write this book. In addition to academic lectures, decision-making and analysis, we also have an emphasis on numbers in text selection.
Here, we emphasize two things. I remember the declonial scholar Farid Alatas. There are many names in our book, even familiar ones. I have mentioned many works, the authors of which are also pronounced in our ‘private’ lives. First, it is not a personal attack against a specific individual, society or community. The ones we identify as ‘silencers’ are merely depictions of the larger problem of global knowledge production, i.e. the alignment or indigenous form of certain discourse in the context of intellectual imperialism and academic dependence. Second, it must be said that the authors we refer to as partners in silent statements have no intentional purpose in silencing anything that has been attributed to their authors. Our main concern is the effect and effectiveness of Silence so that the alignment of certain statements is not reproduced. "Academic disobedience is needed, and that's the way it is," Walter Mignolo said.
During the time of the global epidemic, we went to the Bangladesh Bureau of Statistics office to look for information for another job at great risk, and this book is the result of a combination of information and the study of our previous theories. Thus, some errors in the disclosure of information, theory, and thought have occurred unintentionally, and not for the sake of non-observation. We are three Bengali-speaking writers from three countries, and as a result we have had to reckon with the mistake of taking full advantage of that technology. And whatever happens we had the courage to speak up, and we tried to be honest — although the door will remain open for us to take your criticism seriously — which we will correct in the next edition. Like Al-Farabi or Sadia Gao, I say, ‘Look at the unseen things’ — the sayings of Kant and Hume a long time ago will help us to follow our path. Our Hasan Raja also used to say, 'Akhi Munjia Roop Dekhte.'
নৃবিজ্ঞানী ম্যালিনোস্কির অনেক আগ থেকেই, এডওয়ার্ড বারনেট টাইলর-এর কাজে সামজিক পরিসংখ্যানের ছাপ। সময় থেকেই পরিসংখ্যান, এথনোগ্রাফি রচনার একটি সরঞ্জাম; সুতরাং, কোয়ান্টিটি’র ধারণা এটি সম্পূর্ণ নতুন নয়। বরং, নৃবিজ্ঞানের যাত্রার সাথে ওতপ্রোতভাবে জড়িত। পূর্বেরটির পক্ষে পরেরটির বিশেষণ হওয়া অনেক নৃবিজ্ঞানের মাস্টারদের কাছে হাসির উপাদান হতেই পারে! তবুও "কোয়ানটিটি/কোয়ালিটি"র দুরতিক্রম্য ব্যবধানকে সংকুচিত করার সাহসী পদক্ষেপ আমরা গ্রহণ করেছি, এবং এই দুই মেরুতে একটি মেল-বন্ধনে আটকে রাখতে চাইছি। ধরে নিতে পারেন, আমাদের সরল-সিধা মতলব কিংবা বক্তব্য এই যে, কেনো সংখ্যার সাথে এথনোগ্রাফিক কাজের একটা সখ্যতা তৈরী করা যাবেনা? জ্ঞানী লোকেদের, আমরা দেখে আসছি, নিজের মতো কিছু করার বদলে একটা ম্যালিনোস্কির মুখোশ বা গিয়ার্টজের গৎবাঁধা ব্যাখ্যায় আগ্রহ। আরো যারা 'গভীরতর' জ্ঞানের মালিক হওয়ার নিরন্তর প্রচেষ্টায় সংগ্রামরত, তারা ফুঁকো, দেরিদা নিয়ে ব্যস্ত। না—দোষের নাই কিছু তাতে। অন্ততঃ একদিকে তো আছি! কিন্তু যখন দেখি, একটা পুর্ণিমার চাঁদের ছবি দিয়ে 'আদিবাসীদের সাথে একটা নিবিড় সম্পর্কের’ প্রমাণ করার চেষ্টা; তখন আশঙ্কা জাগে এই কারণে যে, বিষয়টির পঠন-পাঠনে ভুল করছি কী কোথাও? কিংবা, এডাম কুপার যখন লিখে দেন ডিকলোনিয়াল নৃবিজ্ঞানীর বইয়ের ভূমিকা! অজানা আতংকে সক্রিয় হয়ে উঠে মনে, চিন্তার বুদবুদ তখন মাথায় অনবরত আঘাত করতে থাকে। এবং আমরা বিনয়ীর সুরেই বলতে চাই— ডিকলোনিয়াল গবেষণা মেটাফোর না, প্রতিক, এলিগরিক্যালও না—বরং এটি শরীর-মন-চেতনার এক সক্রিয় অবস্থান, আর সে অনুসারে অনুষ্ঠিত কাজ। যে কেতাবী নীতিগুলি এত প্রিয়ভাবে চর্চায়, ডিসকারসিভে ধরে রেখেছেন, তা থাকুক আপনাদের ব্যক্তিগত অভ্যাসে কিংবা অনভ্যাসে। কিন্তু প্রশ্ন হলো, আপনার অস্বচ্ছ জ্ঞানের বহর স্থানিক শ্রেণিকক্ষ বা বৈশ্বিক পাঠকের কাছে কেন পাঠাবেন? আপনার দায় আমি নিতে যাব কেন? জানি—কারও সাথে কথোপকথনে মেতে উঠার আগে সংশ্লিষ্ট বিষয় কিংবা বিষয়গুলির পরিষ্কার ধারণা থাকা দরকার—সে 'বোবা' শিক্ষার্থী হোন, আর অজানা ‘পাঠক’হোন। আপনার পঠিত গবেষণা পদ্ধতিবিদ্যার সাথে এ গ্রন্থের পাঠ আপনাকে বিব্রত করতে পারে, আমরা জানি সেটা। কথোপকথনের সুরে গল্প এবং হাস্যরসাত্মক উপায়ে এ বইটি আশা জাগানিয়া। বইটিতে কৌতূহলী পাঠক পিপাসা মেটাবেন অনেকটাই কিংবা, অগ্রণী স্নাতক থেকে অধ্যাপকগণকে রেফার করবে ঢের বেশী। এটাই একাডেমিয়ার সৌন্দর্য্য, যা আমাদেরকে এ বই লিখতে সাহায্য করেছে। একাডেমিক বক্তৃতা, সিদ্ধান্ত গ্রহণ ও বিশ্লেষণের পাশাপাশি এবং পাঠ্যতালিকা বিচারে (টেক্সট সিলেকশানে) সংখ্যাকে গুরুত্ব দেয়ার আব্দারও আছে আমাদের।
Our experiences in the attached introduction lesson in the book are not happy. The added role of the overweight person is also something we don't want to read these days for a variety of reasons. Therefore, we did not go to any hair-raising intellectual because he was not giving a definite role. Instead, in this part we are introducing the book কী what it is, why it needs to be written, who will read it, etc. The name of the book to you, we understand, is quite unexpected. Even in the world of thought the name is provocative. Not at all. Rather, we have tried to highlight the beauty of quantitative ethnography. Quantitative ethnography. There is an implication of the two words না not easily pronounced in one breath — a little clumsy.
Long before the anthropologist Malinowski, the work of Edward Barnett Tyler has left its mark on social statistics. Statistics from time to time, a tool for composing ethnography; So, the idea of quantity is not entirely new. Rather, it is deeply involved in the journey of anthropology. The adjective of the latter for the former can be a laughing stock to many anthropologists! Yet we have taken the bold step of narrowing the insurmountable gap between "quantity / quality", and wanting to keep these two poles in a match. Assuming, our simple-mindedness or statement is, why not make an alliance of ethnographic work with numbers? Wise people, as we have seen, are more interested in Malinowski's mask or Giartz's intricate interpretation than in doing something like his own. More and more, those who are constantly struggling to acquire 'deeper' knowledge, are preoccupied with blows, delays. No, there is nothing wrong with that. At least I'm on one side! But when I look, I try to prove ‘a close relationship with the aborigines’ with a picture of a full moon; Then the fear arises because I am making a mistake in reading the subject somewhere? Or, when Adam Cooper wrote the introduction to the book The Declonial Anthropologist! It seems that the bubble of thought is constantly hitting the head. And we want to say in a humble tone: Declonial research is neither a metaphor, nor a symbol, nor an algorithm — but an active position of body-mind-consciousness, and the work done accordingly. The scholarly principles that are so dearly practiced, held in discourse, be it in your personal habits or non-habits. But the question is, why send your opaque knowledge to a local classroom or a global reader? Why am I going to take your responsibility? I know that before engaging in a conversation with someone, you need to have a clear idea of the subject or topics concerned — be a 'dumb' student, and be an unknown 'reader'. The reading of this book may embarrass you with the research methodology you have read, we know that. The book is hopeful in its dialogue and humorous way. The book will quench the thirst of the curious reader a lot or will refer the professors from the leading graduates a lot. This is the beauty of the academy that has helped us write this book. In addition to academic lectures, decision-making and analysis, we also have an emphasis on numbers in text selection.
Here, we emphasize two things. I remember the declonial scholar Farid Alatas. There are many names in our book, even familiar ones. I have mentioned many works, the authors of which are also pronounced in our ‘private’ lives. First, it is not a personal attack against a specific individual, society or community. The ones we identify as ‘silencers’ are merely depictions of the larger problem of global knowledge production, i.e. the alignment or indigenous form of certain discourse in the context of intellectual imperialism and academic dependence. Second, it must be said that the authors we refer to as partners in silent statements have no intentional purpose in silencing anything that has been attributed to their authors. Our main concern is the effect and effectiveness of Silence so that the alignment of certain statements is not reproduced. "Academic disobedience is needed, and that's the way it is," Walter Mignolo said.
During the time of the global epidemic, we went to the Bangladesh Bureau of Statistics office to look for information for another job at great risk, and this book is the result of a combination of information and the study of our previous theories. Thus, some errors in the disclosure of information, theory, and thought have occurred unintentionally, and not for the sake of non-observation. We are three Bengali-speaking writers from three countries, and as a result we have had to reckon with the mistake of taking full advantage of that technology. And whatever happens we had the courage to speak up, and we tried to be honest — although the door will remain open for us to take your criticism seriously — which we will correct in the next edition. Like Al-Farabi or Sadia Gao, I say, ‘Look at the unseen things’ — the sayings of Kant and Hume a long time ago will help us to follow our path. Our Hasan Raja also used to say, 'Akhi Munjia Roop Dekhte.'
power, at least, history says so. So, these agencies have the only authority to decipher the imperial interest. The USA cut the donation off, who
did take a step? Perhaps, this is the recent and relevant example to parse
our psychoanalysis. We argue here that neither the western prescription
nor the biopolitics of Bangladesh state. Instead, the Indigenous holism or
Indigenous ways of acting saves their people and can a way forwards for the future and other communities of the world.
The first part, with some examples, shows the psychoanalytical structure of the west. And the second section stands with the biopolitics of the Covid-19. The third part gives some reflection from the Indigenous people of Bangladesh.
Abstract: Sep 20, 2021
Whole Chapter: If abstract accepted Sep 30, 2021
Notification for chapter finalizing: Nov 15, 2021
Communicating Editor: jahid siraz
ava180043@siswa.um.edu.my
Corresponding: jahid siraz chowdhury
Email; ava180043@siswa.um.edu.my
Phone: +603-79675601, Fax: +603-79675475
Department of Social Administration and Justice, Faculty of Arts and Social Sciences, University of Malaya, 50603 Kuala Lumpur, W.Persekutuan Kuala Lumpur, Malaysia
Editors
jahid siraz chowdhury, Fellow, PhD program, University Malaya, Ex faculty, SUST, Anthropology.
Haris Wahab, Associate Professor, Social Administration and Justice, University Malaya
Rashid Saad, Senior Lecturer, Education, University Malaya, Malaysia
Noralina Omar, Senior Lecturer, Social Administration and Justice, University Malaya
Zaiton Azman Senior, Senior Lecturer, Social Administration and Justice, University Malaya
Mokbul Ahmad, Associate Professor, AIT, Thailand
Parimal Kumar Roy, PhD fellow, University Malaya, and Faculty member of BPATC, Bangladesh
Shafiqur Rahman Chowdhury, Shahjalal University of Science and Technology, Sylhet, Bangladesh.
Emadul Islam, Independent University, Bangladesh
Niaz A
THE BOOK WILL BE PUBLISHED BY A REPUTED PUBLISHER AS OUR PREVIOUS TWO HANDBOOK ARE FROM IGI GLOBAL, USA AND UNIVERSITY MALAYA PRESS, MALASIA
For whom this Book
Decolonised and Developmental Social Work is essential reading for students, academics, and researchers of social work and development studies and those striving for a decolonial worldview.
1. A Statement of Aims
DECOLONIZING AND INDIGENOUS SOCIAL WORK/RESEARCH is a textbook for undergraduate and graduate students. Many universities worldwide are introducing Indigenous paradigm (IRP) or methodology; however, in social work, or broadly, social science, no textbook is available. We have many high voltage books on Indigenous and Decolonizing issues; however, these are too theoretical and philosophical to grasp by young and novice. Yet now, many social science papers do not separate the Critical and Indigenous paradigm. This textbook offers a practical way out of the conundrum accompanying some basic terminologies, some seen and established misconceptions with defining Indigenous and Decolonizing concerns. For instance, is Indigenous paradigms are exclusive for and by the Indigenous people? Under IRP, are we doing knowledge production like a colonial researcher or shifting to a knowledge Democracy? What is the position of Decolonization in the Indigenous paradigm? This book will bridge the novice researcher’s ontological and conceptual shifting to the Indigenous way of knowing in a proper understanding of these tricky perceptions.
In the complex landscape of educational philosophy and policy, a difficult challenge arises — the entwined issues of racism and other demographic differences, and evolving education policies. Traditional historical accounts fall short of addressing the broader historical patterns that underscore these challenges, particularly their colonial legacy. The need for a fresh perspective becomes evident, one that transcends chronology and delves into the intricate dynamics shaping contemporary educational thought.
Differences in teaching philosophy have become a contentious focal point, revealing the deep-seated struggles within public institutions, particularly schools. Tensions and conflicts surrounding differences persist both in structuring these institutions and in civil society, necessitating an initiative-taking response. The prevailing skepticism and fatalism regarding the potential of democratic societies, public policies, and education itself are challenges that demand a comprehensive solution. History and Educational Philosophy for Social Justice and Human Rights contends that these tensions are not insurmountable obstacles; rather, they are the very crucibles from which civic-moral learning and an inclusive democracy can emerge.
In the complex landscape of educational philosophy and policy, a difficult challenge arises — the entwined issues of racism and other demographic differences, and evolving education policies. Traditional historical accounts fall short of addressing the broader historical patterns that underscore these challenges, particularly their colonial legacy. The need for a fresh perspective becomes evident, one that transcends chronology and delves into the intricate dynamics shaping contemporary educational thought.
Differences in teaching philosophy have become a contentious focal point, revealing the deep-seated struggles within public institutions, particularly schools. Tensions and conflicts surrounding differences persist both in structuring these institutions and in civil society, necessitating an initiative-taking response. The prevailing skepticism and fatalism regarding the potential of democratic societies, public policies, and education itself are challenges that demand a comprehensive solution. History and Educational Philosophy for Social Justice and Human Rights contends that these tensions are not insurmountable obstacles; rather, they are the very crucibles from which civic-moral learning and an inclusive democracy can emerge.