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January 27-28, 2018 Submission deadline: October 15th, 2017 Notification of acceptance: November 20th, 2017 William Johnston Building Department of Art Education Florida State University Tallahassee FL Advertisements PROGRAM Saturday, January 27 9:00 AM | Room 640 (Ground floor) – Opening Remarks Dr. Scott Shamp, Dean of the College of Fine Arts Dr. Dave Gussak, Chair of the Department of Art Education 9:30 AM | Room 640 (Ground floor) – Keynote address The Revolution Requires Imagination, Forgiveness, and Fun.
A talk by Dr. Amber Johnson, Saint Louis University. 10:15 AM – Coffee Break * Between sessions on Saturday, please take the time to visit the table hosted by the FSU Art Therapy Association, where there will be activities as well as information about the student chapter’s activities. The table will be on the 3rd floor near the coffee and snacks! 10:30 AM – SESSION 1 Room 3003: Fostering Voice and Civic Engagement through Arts ParticipationChair: Rachel Fendler, Florida State University Flavia Bastos, University of Cincinnati.
Critical Digital Citizenship with High School Students: A Participatory Arts-Based Study Rachel Fendler, Florida State University. Through the viewfinder: Problematizing concepts of voice and agency with teen filmmakers Ivanna Pengelley, Florida State University. Stories for Studies Room 3002. Curriculum Development in Support of Social Justice Art EducationChair: Lisa Hochtritt, University of Arizona Heidi Powell & Michelle Tillander, University of Florida.
Designing Diversity: The Art of Ethical Appropriation R Darden Bradshaw, University of Dayton Ohio. Visual Culture Art Integration: Fostering Student Voice John Ploof, School of the Art Institute of Chicago & Lisa Hochtritt, University of Arizona. Practicing Social Justice Art Education through Creating Collective Curriculum 11:30 AM – Coffee Break 11:45 AM – SESSION 2 Room 3003. K-12 Project Showcase: Contributions from the FieldChair: Jeff Broome, Florida State University Jaye-Tremille McNaire, Florida State University.
Needles and scraps: Using Collaborative Autoethnography and visual storytelling to rewrite the Dominant narrative of Black and Brown children in public schools Matt Adelberg.Art as Microphone: empowering student voice through transformative art education Jhih-yin Diane Lee, University of Georgia. Promoting social justice through digital activist art against cyberbullying Room 3002. Thinking with Theory: Methodological QuestionsChair: Rachel Fendler, Florida State University David Herman, Jr.
, University of North Texas. Perceptual, social justice, and the reoriented marginalized body. Deanna Filiault, Florida State University. Becoming Wide-Awake Emily Jean Hood, University of North Texas. More-than-human Methods: Equity, Sustainability, and Co-creative Research in Art Education → 11:45 AM – 1:15 PM | Off-site Workshop, Session A: Waging Peace. Meet the volunteers at the main entrance to the William Johnson Building for transportation or a guided walk (10 minutes) to The Plant.
More information HERE.Session A runs from 12:00 – 1:15 PM. 12:45 PM – LUNCH → 1:15 PM – 2:45 PM | Off-site Workshop, Session B: Waging Peace. Grab a lunch to go and meet the volunteers at the main entrance to the William Johnson Building for transportation or a guided walk (10 minutes) to The Plant. More information HERE.Session B runs from 1:30 – 2:45 PM. 2:00 PM – SESSION 3 Room 3003.
Community Outreach and Participatory Art PedagogiesChair: Lynn Sanders-Bustle, University of Georgia Hyunji Kwon, University of South Carolina. Embodying Trauma in Art Education Kihyun Nam & Lynn Sanders-Bustle, University of Georgia. Possibilities of Emancipatory praxis: A Collaborative Art program with refugee Youth Christopher Carpenter Darling, Kent State University. The Hough Project: Commercial Art, A Correctional Facility, and a Community Room 3002.
Arts Administration: A critical look at policies and practicesChair: Antonio Cuyler, Florida State University Antonio Cuyler, Florida State University. The Efficacy of Using Service Learning to Teach Arts Administration Students about Social Justice Issues in the Cultural Sector Yuha Jung, University of Kentucky. Encouraging Social Justice Work in Arts Organizations through Legislated Policies Elise Kieffer, Florida State University.
When Experience and Expertise are Not Enough: Why relationship building is necessary when introducing the arts to disaffected or underserved populations 3:00 PM – Coffee Break 3:15 PM – SESSION 4 Room 3003. Arts Based Practices: Perspectives for Implementing ChangeChair: Sara Scott Shields, Florida State University Jill Pable, Florida State University. Leveraging a human-centric design framework for meaningful change: The Outreach Tools of Design Resources for Homelessness Katerie Gladdys & Anna Prizzia, University of Florida.
Radicle Engagement: Stories and Art About Seed Saving Ana María Marqués Ibáñez, University of La Laguna, Spain. Social documentary photography: Artistic implications for social justice in contemporary art education Room 3002. Discussions from Critical Disability & Queer StudiesChair: Jane McPherson, University of Georgia Alexandra Allen, Florida State University. Using Arts Based Research to Explore Disability Identity Development as a Person with Invisible Disabilities Debbie Gerardi, Florida State University.
Dynasty Dance Stars, stakeholders’ definition of inclusion in an amateur ballroom dance performance event Paige Smith-Wyatt, Jorge Bustamante, & Cindy Jessup, Florida State University. Unique Beauty: An art lesson based on queer and contemplative pedagogy 4:15 PM – Coffee Break 4:30 PM – SESSION 5 Room 3003. Developing Narratives and Examining IdentitiesChair: Ann Rowson Love, Florida State University Nara Kim & Kihyun Nam, University of Georgia.
Exploring the Space: A Re-envisioning Multicultural Participatory Art Project Jay Boda, Florida State University. No Rehearsal Required: Developing Reflective Judgment with Readers Theatre Devon Glover, Florida State University. A Town Divided Room 3002. Mapping the Arts Across Community ContextsChair: Christina Hanawalt, University of Georgia Hamida Khatri. Project KALI – Feminist (Art) Pedagogy for Social Justice Samuel Rosenstein, Florida State University.
Facilitating the Collaborative Mural Experience as an Act of Creative Placemaking Chance Ramirez, Thresholds, Creative Arts Therapy Team. Community Art Therapy as a Tool for Empowerment in the Lives of Black Women Room 1060 (First floor) Movement Workshop, led by Hannah Schwadron.Limited to 20 participants. Click here to SIGN UP. This interactive demonstration introduces the presenter’s practice of dance improvisation through a focus on its embodied politics of social engagement.
The presenter and collaborating dancers share improvisatory skills, exercises and dynamics through lecture and demonstration components that frame a dance practice premised upon mobilizing “structures for change”. 6:30 PM – Reception We invite all symposium attendees to the 621 Gallery Annex for a relaxed, social hour (or two). Light snacks and beverages will be provided. Location: 621 Gallery.
Railroad Square. 621 Industrial Drive. Tallahassee, Florida 32310 Sunday, January 28 9:00 AM – SESSION 6 Room 3003. Social Justice Approaches in Higher EducationChair: Jeff Broome, Florida State University Gus Weltsek, Indiana University & Eric Love, University of Notre Dame. Performing a Revolution: A Transgressive Meeting of Diversity Training & Emergent Theatre Jeff Broome, Florida State University.
Critical Thinking: Art Criticism as a Tool for Analyzing Instructional Practice and Social Justice Issues Sandra L Bird & Mona M.I. Hussein, Kennesaw State University. From Mecca to America: Crosscultural Exchange in the Art Classroom Room 3002. Activism and Engagement through Community ArtsChair: Rachel Fendler, Florida State University Laura Amtower, Community Action Network, Ann Arbor, MI.
Kids don’t miss school on art days: Access, equity and engagement in community-based after-school art. Bryna Bobick, University of Memphis. A Survey of Parents at a Urban Art Education Collaboration. Jennifer Hamrock, Viki D. Thompson Wylder, Anna Freeman, Florida State University, and Marcia Meale, Conley Elementary School, Are We Waging Peace with Waging Peace? 10:00 AM – Coffee Break 10:15 AM – SESSION 7 Room 3003.
Equity and Access in Art Education: A Look at Practice and PolicyChair: Sunny Spillane, UNC Greensboro Sunny Spillane, UNC Greensboro. What’s Wrong with this Picture? Interrogating Landscapes of Inequity in Arts Education James Francis Wolgom, Humboldt State University. Arts-Based Service Learning Partnerships Towards Aesthetic Parity: Affecting Networked Arts Education Access in an Era of Neoliberal Inequity Leslie Gates, Millersville University.
Certification Tests Fail Pre-Service Art Educators of Color Room 3002. The Ethics and Aesthetics of Everyday ArtmakingChair: Libba Wilcox, Valdosta State University Libba Wilcox, Valdosta State University. Art Nights: Ritualized Professional Development for Teacher Renewal Danielle Henn, Florida State University. The Porch as Cultural Lens: A Study of Porch Life in Quincy, Florida Audrey Thompson, University of Utah.
Play, Progressive Pedagogy, and Paint-by-Numbers 11:15 AM – Coffee Break 11:30 AM | Room 1060 (First floor) – Interactive discussion session Discussants: Jeff Broome, Rachel Fendler, Christina Hanawalt, Jane McPherson, Lynn Sanders-Bustle, Sara Scott Shields In lieu of closing remarks, we will close with an interactive series of round table discussions. 1:00 PM | Finish! WORKSHOPS The symposium is pleased to offer two workshop opportunities for this symposium.
Waging Peace * no sign-up required WHEN: participants can go during Session 2 and/or Session 3 of the symposium. OVERVIEW: Waging Peace is a citywide community art project developing in the 2017/18 academic year. It brings together over 10 Leon County schools in collaboration with the Museum of Art at Florida State University. In addition, it brings together community artists in a workshop series held at a local DIY art space, The Plant.
The inaugural workshop for this series will take place on Saturday, Janurary 27th, during Session 2 and Session 3. DESCRIPTION: Pods of Peace. How can we both speak with and listen to each other about celebrating and working towards Peace in Tallahassee? During this workshop led by Jennifer Hasksins, we will collectively create “peace pods” out of paper mache using local and national newspapers, balloons, and other inflatable balls.
We will paper mâché with newspaper to emphasize what is going on in our community and to create a space for the articles we want to read in our paper. While our peace pods are drying, we will create a work (or works) that expands the dialogue about our important topics and expresses the news you would like to see in our local paper. This can be a written article, a drawing, a painting, a collage, a song, or poem (or whatever you craft) that will be put into a peace pod.
For more information on the workshop, please visit the website: https://theplantartscenter.wordpress.com/waging-peace-at-the-plant/ GETTING THERE: You can meet symposium volunteers at the main entrance to the William Johnson Building for transportation or a guided walk (10 minutes) to The Plant. Departure times are : 12:00 PM or 1:15 PM. Movement Workshop * sign-up is required, space is limited DESCRIPTION: Led by Hannah Schwadron, Assistant Professor of Dance at FSU, this interactive demonstration introduces the presenter’s practice of dance improvisation through a focus on its embodied politics of social engagement.
The presenter and collaborating dancers share improvisatory skills, exercises and dynamics that frame a dance practice premised upon mobilizing “structures for change”. This workshop is limited to 20 participants. To sign up, please do so by following this link: https://art4socialjustice.wordpress.com/workshop-sign-up/ GETTING THERE: This workshop takes place within the symposium venue. Consult the program for room number.
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Artwork plays a vibrant role inside the personal life from the individual as well as inside the social and economic development from the nation. The study of Visual arts encourages personal development along with the awareness of both our cultural heritage plus the role of artwork during the society. The learner acquires personal knowledge, skills and competencies through activities in Visual arts. When one studies Visible arts, he/she would come to appreciate or recognize that artwork is an integral part of everyday life.
For the early-20th-century periodical, see Social Justice (periodical). College students live in tents for a week to call attention to perceived social injustice Social justice is a concept of fair and just relations between the individual and society. This is measured by the explicit and tacit terms for the distribution of wealth, opportunities for personal activity and social privileges. In Western as well as in older Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive what was their due from society.
 In the current global grassroots movements for social justice, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets and economic justice. Social justice assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labour law and regulation of markets, to ensure fair distribution of wealth, and equal opportunity.
 Interpretations that relate justice to a reciprocal relationship to society are mediated by differences in cultural traditions, some of which emphasize the individual responsibility toward society and others the equilibrium between access to power and its responsible use. Hence, social justice is invoked today while reinterpreting historical figures such as Bartolomé de las Casas, in philosophical debates about differences among human beings, in efforts for gender, racial and social equality, for advocating justice for migrants, prisoners, the environment, and the physically and developmentally disabled.
 While the concept of social justice can be traced through the theology of Augustine of Hippo and the philosophy of Thomas Paine, the term "social justice" became used explicitly from the 1840s. A Jesuit priest named Luigi Taparelli is typically credited with coining the term, and it spread during the revolutions of 1848 with the work of Antonio Rosmini-Serbati. In the late industrial revolution, progressive American legal scholars began to use the term more, particularly Louis Brandeis and Roscoe Pound.
From the early 20th century it was also embedded in international law and institutions; the preamble to establish the International Labour Organization recalled that "universal and lasting peace can be established only if it is based upon social justice." In the later 20th century, social justice was made central to the philosophy of the social contract, primarily by John Rawls in A Theory of Justice (1971).
In 1993, the Vienna Declaration and Programme of Action treats social justice as a purpose of human rights education. History Main articles: Social contract, Justice, Corrective justice, and Distributive justice The different concepts of justice, as discussed in ancient Western philosophy, were typically centered upon the community. Plato Plato wrote in The Republic that it would be an ideal state that "every member of the community must be assigned to the class for which he finds himself best fitted.
" In an article for J.N.V University, author D.R. Bhandari says, "Justice is, for Plato, at once a part of human virtue and the bond, which joins man together in society. It is the identical quality that makes good and social. Justice is an order and duty of the parts of the soul, it is to the soul as health is to the body. Plato says that justice is not mere strength, but it is a harmonious strength.
Justice is not the right of the stronger but the effective harmony of the whole. All moral conceptions revolve about the good of the whole-individual as well as social". Aristotle Aristotle believed rights existed only between free people, and the law should take "account in the first instance of relations of inequality in which individuals are treated in proportion to their worth and only secondarily of relations of equality.
" Reflecting this time when slavery and subjugation of women was typical, ancient views of justice tended to reflect the rigid class systems that still prevailed. On the other hand, for the privileged groups, strong concepts of fairness and the community existed. Distributive justice was said by Aristotle to require that people were distributed goods and assets according to their merit. Socrates Socrates (through Plato's dialogue Crito) is attributed with developing the idea of a social contract, whereby people ought to follow the rules of a society, and accept its burdens because they have accepted its benefits.
 During the Middle Ages, religious scholars particularly, such as Thomas Aquinas continued discussion of justice in various ways, but ultimately connected being a good citizen to the purpose of serving God. After the Renaissance and Reformation, the modern concept of social justice, as developing human potential, began to emerge through the work of a series of authors. Baruch Spinoza in On the Improvement of the Understanding (1677) contended that the one true aim of life should be to acquire "a human character much more stable than [one's] own", and to achieve this "pitch of perfection.
.. The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character." During the enlightenment and responding to the French and American Revolutions, Thomas Paine similarly wrote in The Rights of Man (1792) society should give "genius a fair and universal chance" and so "the construction of government ought to be such as to bring forward.
.. all that extent of capacity which never fails to appear in revolutions." Social justice was coined by Jesuit priest Luigi Taparelli in the 1840s The first modern usage of the specific term "social justice" is typically attributed to Catholic thinkers from the 1840s, including the Jesuit Luigi Taparelli in Civiltà Cattolica, based on the work of St. Thomas Aquinas. He argued that rival capitalist and socialist theories, based on subjective Cartesian thinking, undermined the unity of society present in Thomistic metaphysics as neither were sufficiently concerned with moral philosophy.
Writing in 1861, the influential British philosopher and economist, John Stuart Mill stated in Utilitarianism his view that "Society should treat all equally well who have deserved equally well of it, that is, who have deserved equally well absolutely. This is the highest abstract standard of social and distributive justice; towards which all institutions, and the efforts of all virtuous citizens, should be made in the utmost degree to converge.
" In the later 19th and early 20th century, social justice became an important theme in American political and legal philosophy, particularly in the work of John Dewey, Roscoe Pound and Louis Brandeis. One of the prime concerns was the Lochner era decisions of the US Supreme Court to strike down legislation passed by state governments and the Federal government for social and economic improvement, such as the eight-hour day or the right to join a trade union.
After the First World War, the founding document of the International Labour Organization took up the same terminology in its preamble, stating that "peace can be established only if it is based on social justice". From this point, the discussion of social justice entered into mainstream legal and academic discourse. In the late 20th century, a number of liberal and conservative thinkers, notably Friedrich von Hayek rejected the concept by stating that it did not mean anything, or meant too many things.
 However the concept remained highly influential, particularly with its promotion by philosophers such as John Rawls. Contemporary theory Philosophical perspectives Cosmic values Hunter Lewis' work promoting natural healthcare and sustainable economies advocates for conservation as a key premise in social justice. His manifesto on sustainability ties the continued thriving of human life to real conditions, the environment supporting that life, and associates injustice with the detrimental effects of unintended consequences of human actions.
Quoting classical Greek thinkers like Epicurus on the good of pursuing happiness, Hunter also cites ornithologist, naturalist, and philosopher Alexander Skutch in his book Moral Foundations: The common feature which unites the activities most consistently forbidden by the moral codes of civilized peoples is that by their very nature they cannot be both habitual and enduring, because they tend to destroy the conditions which make them possible.
 Pope Benedict XVI cites Teilhard de Chardin in a vision of the cosmos as a 'living host' embracing an understanding of ecology that includes humanity's relationship to others, that pollution affects not just the natural world but interpersonal relations as well. Cosmic harmony, justice and peace are closely interrelated: If you want to cultivate peace, protect creation. John Rawls Main article: John Rawls Political philosopher John Rawls draws on the utilitarian insights of Bentham and Mill, the social contract ideas of John Locke, and the categorical imperative ideas of Kant.
His first statement of principle was made in A Theory of Justice where he proposed that, "Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others." A deontological proposition that echoes Kant in framing the moral good of justice in absolutist terms.
His views are definitively restated in Political Liberalism where society is seen "as a fair system of co-operation over time, from one generation to the next". All societies have a basic structure of social, economic, and political institutions, both formal and informal. In testing how well these elements fit and work together, Rawls based a key test of legitimacy on the theories of social contract.
To determine whether any particular system of collectively enforced social arrangements is legitimate, he argued that one must look for agreement by the people who are subject to it, but not necessarily to an objective notion of justice based on coherent ideological grounding. Obviously, not every citizen can be asked to participate in a poll to determine his or her consent to every proposal in which some degree of coercion is involved, so one has to assume that all citizens are reasonable.
Rawls constructed an argument for a two-stage process to determine a citizen's hypothetical agreement: The citizen agrees to be represented by X for certain purposes, and, to that extent, X holds these powers as a trustee for the citizen. X agrees that enforcement in a particular social context is legitimate. The citizen, therefore, is bound by this decision because it is the function of the trustee to represent the citizen in this way.
This applies to one person who represents a small group (e.g., the organiser of a social event setting a dress code) as equally as it does to national governments, which are ultimate trustees, holding representative powers for the benefit of all citizens within their territorial boundaries. Governments that fail to provide for welfare of their citizens according to the principles of justice are not legitimate.
To emphasise the general principle that justice should rise from the people and not be dictated by the law-making powers of governments, Rawls asserted that, "There is ... a general presumption against imposing legal and other restrictions on conduct without sufficient reason. But this presumption creates no special priority for any particular liberty." This is support for an unranked set of liberties that reasonable citizens in all states should respect and uphold — to some extent, the list proposed by Rawls matches the normative human rights that have international recognition and direct enforcement in some nation states where the citizens need encouragement to act in a way that fixes a greater degree of equality of outcome.
According to Rawls, the basic liberties that every good society should guarantee are: Freedom of thought; Liberty of conscience as it affects social relationships on the grounds of religion, philosophy, and morality; Political liberties (e.g., representative democratic institutions, freedom of speech and the press, and freedom of assembly); Freedom of association; Freedoms necessary for the liberty and integrity of the person (namely: freedom from slavery, freedom of movement and a reasonable degree of freedom to choose one's occupation); and Rights and liberties covered by the rule of law.
Thomas Pogge Thomas Pogge's arguments pertain to a standard of social justice that creates human rights deficits. He assigns responsibility to those who actively cooperate in designing or imposing the social institution, that the order is foreseeable as harming the global poor and is reasonably avoidable. Pogge argues that social institutions have a negative duty to not harm the poor. Pogge speaks of "institutional cosmopolitanism" and assigns responsibility to institutional schemes for deficits of human rights.
An example given is slavery and third parties. A third party should not recognize or enforce slavery. The institutional order should be held responsible only for deprivations of human rights that it establishes or authorizes. The current institutional design, he says, systematically harms developing economies by enabling corporate tax evasion, illicit financial flows, corruption, trafficking of people and weapons.
Joshua Cohen disputes his claims based on the fact that some poor countries have done well with the current institutional design. Elizabeth Kahn argues that some of these responsibilities should apply globally. United Nations The United Nations’ 2006 document Social Justice in an Open World: The Role of the United Nations, states that "Social justice may be broadly understood as the fair and compassionate distribution of the fruits of economic growth.
..":16 The term "social justice" was seen by the U.N. "as a substitute for the protection of human rights [and] first appeared in United Nations texts during the second half of the 1960s. At the initiative of the Soviet Union, and with the support of developing countries, the term was used in the Declaration on Social Progress and Development, adopted in 1969.":52 The same document reports, "From the comprehensive global perspective shaped by the United Nations Charter and the Universal Declaration of Human Rights, neglect of the pursuit of social justice in all its dimensions translates into de facto acceptance of a future marred by violence, repression and chaos.
":6 The report concludes, "Social justice is not possible without strong and coherent redistributive policies conceived and implemented by public agencies.":16 The same UN document offers a concise history: "[T]he notion of social justice is relatively new. None of history’s great philosophers—not Plato or Aristotle, or Confucius or Averroes, or even Rousseau or Kant—saw the need to consider justice or the redress of injustices from a social perspective.
The concept first surfaced in Western thought and political language in the wake of the industrial revolution and the parallel development of the socialist doctrine. It emerged as an expression of protest against what was perceived as the capitalist exploitation of labour and as a focal point for the development of measures to improve the human condition. It was born as a revolutionary slogan embodying the ideals of progress and fraternity.
Following the revolutions that shook Europe in the mid-1800s, social justice became a rallying cry for progressive thinkers and political activists.... By the mid-twentieth century, the concept of social justice had become central to the ideologies and programmes of virtually all the leftist and centrist political parties around the world...":11–12 Religious perspectives Hinduism The present-day Jāti hierarchy is undergoing changes for a variety of reasons including 'social justice', which is a politically popular stance in democratic India.
Institutionalized affirmative action has promoted this. The disparity and wide inequalities in social behaviour of the jātis – exclusive, endogamous communities centred on traditional occupations – has led to various reform movements in Hinduism. While legally outlawed, the caste system remains strong in practice. Islam The Quran contains numerous references to elements of social justice.
For example, one of Islam's Five Pillars is Zakāt, or alms-giving. Charity and assistance to the poor – concepts central to social justice – are and have historically been important parts of the Islamic faith. In Muslim history, Islamic governance has often been associated with social justice. Establishment of social justice was one of the motivating factors of the Abbasid revolt against the Umayyads.
 The Shi'a believe that the return of the Mahdi will herald in "the messianic age of justice" and the Mahdi along with the Isa (Jesus) will end plunder, torture, oppression and discrimination. For the Muslim Brotherhood the implementation of social justice would require the rejection of consumerism and communism. The Brotherhood strongly affirmed the right to private property as well as differences in personal wealth due to factors such as hard work.
However, the Brotherhood held Muslims had an obligation to assist those Muslims in need. It held that zakat (alms-giving) was not voluntary charity, but rather the poor had the right to assistance from the more fortunate. Most Islamic governments therefore enforce the zakat through taxes. Though monetary donations are the most practiced way of zakat, Islam is deeply rooted in the tenets of volunteerism and social activism.
Areas of one's communities which require assistance and beneficiaries must be a Muslim's foci if need be, rather than strictly her or his personal or superficial wants. For example, the ecological well-being of the planet (i.e.: animal rights, global warming, natural resources degradation); locally, nationally, globally, is a campaign to which every Muslim must adhere. Many Muslims practice this today by ensuring that they produce minimal waste, give to charity what they no longer need, and spend time in prayer and meditation upon the bounties of nature so as to more mindfully approach all that is provided by nature, and ultimately, Allah.
 Other areas of society in need may be the safety and security of minority populations, i.e.: women or persons of color, children, the elderly, the developmentally or physically disabled, animals, et al. Judaism Main article: Tikkun olam In To Heal a Fractured World: The Ethics of Responsibility, Rabbi Jonathan Sacks states that social justice has a central place in Judaism. One of Judaism’s most distinctive and challenging ideas is its ethics of responsibility reflected in the concepts of simcha ("gladness" or "joy"), tzedakah ("the religious obligation to perform charity and philanthropic acts"), chesed ("deeds of kindness"), and tikkun olam ("repairing the world").
Christianity Methodism From its founding, Methodism was a Christian social justice movement. Under John Wesley's direction, Methodists became leaders in many social justice issues of the day, including the prison reform and abolition movements. Wesley himself was among the first to preach for slaves rights attracting significant opposition. Today, social justice plays a major role in the United Methodist Church.
The Book of Discipline of the United Methodist Church says, "We hold governments responsible for the protection of the rights of the people to free and fair elections and to the freedoms of speech, religion, assembly, communications media, and petition for redress of grievances without fear of reprisal; to the right to privacy; and to the guarantee of the rights to adequate food, clothing, shelter, education, and health care.
" The United Methodist Church also teaches population control as part of its doctrine. Catholicism Main article: Catholic social teaching Catholic social teaching consists of those aspects of Roman Catholic doctrine which relate to matters dealing with the respect of the individual human life. A distinctive feature of Catholic social doctrine is its concern for the poorest and most vulnerable members of society.
Two of the seven key areas of "Catholic social teaching" are pertinent to social justice: Life and dignity of the human person: The foundational principle of all "Catholic Social Teaching" is the sanctity of all human life and the inherent dignity of every human person, from conception to natural death. Human life must be valued above all material possessions. Preferential option for the poor and vulnerable: Catholics believe Jesus taught that on the Day of Judgement God will ask what each person did to help the poor and needy: "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.
" The Catholic Church believes that through words, prayers and deeds one must show solidarity with, and compassion for, the poor. The moral test of any society is "how it treats its most vulnerable members. The poor have the most urgent moral claim on the conscience of the nation. People are called to look at public policy decisions in terms of how they affect the poor." Even before it was propounded in the Catholic social doctrine, social justice appeared regularly in the history of the Catholic Church: Pope Leo XIII, who studied under Taparelli, published in 1891 the encyclical Rerum novarum (On the Condition of the Working Classes; lit.
"On new things"), rejecting both socialism and capitalism, while defending labor unions and private property. He stated that society should be based on cooperation and not class conflict and competition. In this document, Leo set out the Catholic Church's response to the social instability and labor conflict that had arisen in the wake of industrialization and had led to the rise of socialism. The Pope advocated that the role of the State was to promote social justice through the protection of rights, while the Church must speak out on social issues in order to teach correct social principles and ensure class harmony.
The encyclical Quadragesimo anno (On Reconstruction of the Social Order, literally "in the fortieth year") of 1931 by Pope Pius XI, encourages a living wage,subsidiarity, and advocates that social justice is a personal virtue as well as an attribute of the social order, saying that society can be just only if individuals and institutions are just. Pope John Paul II added much to the corpus of the Catholic social teaching, penning three encyclicals which focus on issues such as economics, politics, geo-political situations, ownership of the means of production, private property and the "social mortgage", and private property.
The encyclicals Laborem exercens, Sollicitudo rei socialis, and Centesimus annus are just a small portion of his overall contribution to Catholic social justice. Pope John Paul II was a strong advocate of justice and human rights, and spoke forcefully for the poor. He addresses issues such as the problems that technology can present should it be misused, and admits a fear that the "progress" of the world is not true progress at all, if it should denigrate the value of the human person.
He argued in Centesimus annus that private property, markets, and honest labor were the keys to alleviating the miseries of the poor and to enabling a life that can express the fullness of the human person. Pope Benedict XVI's encyclical Deus caritas est ("God is Love") of 2006 claims that justice is the defining concern of the state and the central concern of politics, and not of the church, which has charity as its central social concern.
It said that the laity has the specific responsibility of pursuing social justice in civil society and that the church's active role in social justice should be to inform the debate, using reason and natural law, and also by providing moral and spiritual formation for those involved in politics. The official Catholic doctrine on social justice can be found in the book Compendium of the Social Doctrine of the Church, published in 2004 and updated in 2006, by the Pontifical Council Iustitia et Pax.
The Catechism (§ 1928–1948) contain more detail of the Church's view of social justice. Criticism Many authors criticize the idea that there exists an objective standard of social justice. Moral relativists deny that there is any kind of objective standard for justice in general. Non-cognitivists, moral skeptics, moral nihilists, and most logical positivists deny the epistemic possibility of objective notions of justice.
Political realists believe that any ideal of social justice is ultimately a mere justification for the status quo. Many other people accept some of the basic principles of social justice, such as the idea that all human beings have a basic level of value, but disagree with the elaborate conclusions that may or may not follow from this. One example is the statement by H. G. Wells that all people are "equally entitled to the respect of their fellowmen.
" On the other hand, some scholars reject the very idea of social justice as meaningless, religious, self-contradictory, and ideological, believing that to realize any degree of social justice is unfeasible, and that the attempt to do so must destroy all liberty. Perhaps the most complete rejection of the concept of social justice comes from Friedrich Hayek of the Austrian School of economics: There can be no test by which we can discover what is 'socially unjust' because there is no subject by which such an injustice can be committed, and there are no rules of individual conduct the observance of which in the market order would secure to the individuals and groups the position which as such (as distinguished from the procedure by which it is determined) would appear just to us.
[Social justice] does not belong to the category of error but to that of nonsense, like the term 'a moral stone'. Ben O'Neill of the University of New South Wales argues that, for proponents of "social justice": the notion of "rights" is a mere term of entitlement, indicative of a claim for any possible desirable good, no matter how important or trivial, abstract or tangible, recent or ancient.
It is merely an assertion of desire, and a declaration of intention to use the language of rights to acquire said desire. In fact, since the program of social justice inevitably involves claims for government provision of goods, paid for through the efforts of others, the term actually refers to an intention to use force to acquire one's desires. Not to earn desirable goods by rational thought and action, production and voluntary exchange, but to go in there and forcibly take goods from those who can supply them! Janusz Korwin-Mikke states, "Either 'social justice' has the same meaning as 'justice' – or not.
If so – why use the additional word 'social?' We lose time, we destroy trees to obtain paper necessary to print this word. If not, if 'social justice' means something different from 'justice' – then 'something different from justice' is by definition 'injustice.'" Sociologist Carl L. Bankston has argued that a secular, leftist view of social justice entails viewing the redistribution of goods and resources as based on the rights of disadvantaged categories of people, rather than on compassion or national interest.
Bankston maintains that this secular version of social justice became widely accepted due to the rise of demand-side economics and to the moral influence of the civil rights movement. Social justice movements Social justice is also a concept that is used to describe the movement towards a socially just world, e.g., the Global Justice Movement. In this context, social justice is based on the concepts of human rights and equality, and can be defined as "the way in which human rights are manifested in the everyday lives of people at every level of society".
 A number of movements are working to achieve social justice in society. These movements are working towards the realization of a world where all members of a society, regardless of background or procedural justice, have basic human rights and equal access to the benefits of their society. Liberation theology Main article: Liberation theology Liberation theology is a movement in Christian theology which conveys the teachings of Jesus Christ in terms of a liberation from unjust economic, political, or social conditions.
It has been described by proponents as "an interpretation of Christian faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor", and by detractors as Christianity perverted by Marxism and Communism. Although liberation theology has grown into an international and inter-denominational movement, it began as a movement within the Catholic Church in Latin America in the 1950s–1960s.
It arose principally as a moral reaction to the poverty caused by social injustice in that region. It achieved prominence in the 1970s and 1980s. The term was coined by the Peruvian priest, Gustavo Gutiérrez, who wrote one of the movement's most famous books, A Theology of Liberation (1971). According to Sarah Kleeb, "Marx would surely take issue," she writes, "with the appropriation of his works in a religious context.
..there is no way to reconcile Marx's views of religion with those of Gutierrez, they are simply incompatible. Despite this, in terms of their understanding of the necessity of a just and righteous world, and the nearly inevitable obstructions along such a path, the two have much in common; and, particularly in the first edition of [A Theology of Liberation], the use of Marxian theory is quite evident.
" Other noted exponents are Leonardo Boff of Brazil, Carlos Mugica of Argentina, Jon Sobrino of El Salvador, and Juan Luis Segundo of Uruguay. Health care Social justice has more recently made its way into the field of bioethics. Discussion involves topics such as affordable access to health care, especially for low income households and families. The discussion also raises questions such as whether society should bear healthcare costs for low income families, and whether the global marketplace is the best way to distribute healthcare.
Ruth Faden of the Johns Hopkins Berman Institute of Bioethics and Madison Powers of Georgetown University focus their analysis of social justice on which inequalities matter the most. They develop a social justice theory that answers some of these questions in concrete settings. Social injustices occur when there is a preventable difference in health states among a population of people. These social injustices take the form of health inequities when negative health states such as malnourishment, and infectious diseases are more prevalent in impoverished nations.
 These negative health states can often be prevented by providing social and economic structures such as primary healthcare which ensures the general population has equal access to health care services regardless of income level, gender, education or any other stratifying factors. Integrating social justice with health inherently reflects the social determinants of health model without discounting the role of the bio-medical model.
 Human rights education Main article: Human rights education The Vienna Declaration and Programme of Action affirm that "Human rights education should include peace, democracy, development and social justice, as set forth in international and regional human rights instruments, in order to achieve common understanding and awareness with a view to strengthening universal commitment to human rights.
" See also "Beyond Vietnam: A Time to Break Silence", an anti-Vietnam war and pro-social justice speech delivered by Martin Luther King, Jr. in 1967 Counterculture of the 1960s Climate justice Environmental justice Environmental racism Essentially contested concept Labour law and labour rights Left-wing politics Resource justice Right to education Right to health Right to housing Right to social security Socialism Social justice art Social justice warrior Social law Social work Solidarity World Day of Social Justice All pages beginning with "Social justice" All pages with a title containing Social justice Notes ^ Aristotle, The Politics (ca 350 BC) ^ a b Clark, Mary T.
(2015). "Augustine on Justice," a Chapter in Augustine and Social Justice. Lexington Books. pp. 3–10. ISBN 978-1-4985-0918-3. ^ Banai, Ayelet; Ronzoni, Miriam; Schemmel, Christian (2011). Social Justice, Global Dynamics : Theoretical and Empirical Perspectives. Florence: Taylor and Francis. ISBN 978-0-203-81929-6. ^ Kitching, G. N. (2001). Seeking Social Justice Through Globalization Escaping a Nationalist Perspective.
University Park, Pa: Pennsylvania State University Press. pp. 3–10. ISBN 0-271-02377-5. ^ Hillman, Arye L. (2008). "Globalization and Social Justice". The Singapore Economic Review. 53 (2): 173–189. ^ Agartan, Kaan (2014). "Globalization and the Question of Social Justice". Sociology Compass. 8 (6): 903–915. doi:10.1111/soc4.12162. ^ El Khoury, Ann (2015). Globalization Development and Social Justice : A propositional political approach.
Florence: Taylor and Francis. pp. 1–20. ISBN 978-1-317-50480-1. ^ Lawrence, Cecile & Natalie Churn (2012). Movements in Time Revolution, Social Justice, and Times of Change. Newcastle upon Tyne, UK:: Cambridge Scholars Pub. pp. xi–xv. ISBN 1-4438-4552-3. ^ John Rawls, A Theory of Justice (1971) 4, "the principles of social justice: they provide a way of assigning rights and duties in the basic institutions of society and they define the appropriate distribution of benefits and burdens of social co-operation.
" ^ Aiqing Zhang; Feifei Xia; Chengwei Li (2007). "The Antecedents Of Help Giving In Chinese Culture: Attribution, Judgment Of Responsibility, Expectation Change And The Reaction Of Affect". Social Behavior and Personality. 35 (1): 135–142. ^ Jalata, Asafa (2013). "Indigenous Peoples and the Capitalist World System: Researching, Knowing, and Promoting Social Justice". Sociology Mind. 3 (2): 156–178.
^ Smith, Justin E. H. (2015). Nature, Human Nature, and Human Difference : Race in Early Modern Philosophy. Princeton University Press. p. 17. ISBN 978-1-4008-6631-1. ^ Trương, Thanh-Đạm (2013). Migration, Gender and Social Justice: Perspectives on Human Insecurity. Springer. pp. 3–26. ISBN 978-3-642-28012-2. ^ Teklu, Abebe Abay (2010). "We Cannot Clap with One Hand: Global Socio–Political Differences in Social Support for People with Visual Impairment".
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"Ecology – The first stirring of an 'evolutionary leap' in late Jesuit's official standing?". National Catholic Reporter. Archived from the original on 24 August 2012. ^ Sandro Magister (11 January 2010). "Benedict XVI to the Diplomats: Three Levers for Lifting Up the World". www.chiesa, Rome. Archived from the original on 4 March 2016. ^ John Rawls, A Theory of Justice (2005 reissue), Chapter 1, "Justice as Fairness" – 1.
The Role of Justice, pp. 3–4 ^ John Rawls, Political Liberalism 15 (Columbia University Press 2003) ^ John Rawls, Political Liberalism 291–92 (Columbia University Press 2003) ^ James, Nickel. "Human Rights". stanford.edu. The Stanford Encyclopedia of Philosophy. Retrieved 10 February 2015. ^ Pogge, Thomas Pogge. "World Poverty and Human Rights". thomaspogge.com. Archived from the original on 19 September 2015.
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"Global Economic Justice: A Structural Approach". Public Reason. 4 (1–2): 48–67. ^ a b c d e "Social Justice in an Open World: The Role of the United Nations", The International Forum for Social Development, Department of Economic and Social Affairs, Division for Social Policy and Development, ST/ESA/305" (PDF). New York: United Nations. 2006. Archived (PDF) from the original on 29 August 2017.
^ Patil, Vijaykumar. "Caste system hindering the goal of social justice: Siddaramaiah". Archived from the original on 4 September 2015. ^ John L. Esposito (1998). Islam and Politics. Syracuse University Press. p. 17. ^ John L. Esposito (1998). Islam and Politics. Syracuse University Press. p. 205. ^ John L. Esposito (1998). Islam and Politics. Syracuse University Press. pp. 147–8. ^ a b "The Eco Muslim".
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Web.archive.org. Archived from the original on 8 June 2007. Retrieved 29 March 2014. ^ Matthew 25:40. ^ Option for the Poor, Major themes from Catholic Social Teaching Archived 16 February 2006 at the Wayback Machine., Office for Social Justice, Archdiocese of St. Paul and Minneapolis. ^ Popularised by John A. Ryan, although see Sidney Webb and Beatrice Webb, Industrial Democracy (1897) ^ "Catechism of the Catholic Church – Social justice".
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Bankston III, Independent Review vol. 15 no. 2, pp. 165–178, 2010 ^ Just Comment – Volume 3 Number 1, 2000 ^ Capeheart, Loretta; Milovanovic, Dragan. Social Justice: Theories, Issues, and Movements. ^ In the mass media, 'Liberation Theology' can sometimes be used loosely, to refer to a wide variety of activist Christian thought. This article uses the term in the narrow sense outlined here. ^ Berryman, Phillip, Liberation Theology: essential facts about the revolutionary movement in Latin America and beyond(1987) ^ "[David] Horowitz first describes liberation theology as 'a form of Marxised Christianity,' which has validity despite the awkward phrasing, but then he calls it a form of 'Marxist-Leninist ideology,' which is simply not true for most liberation theology.
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Thompson, The Limits of Liberalism: A Republican Theory of Social Justice (International Journal of Ethics: vol. 7, no. 3 (2011) External links Find more aboutSocial justiceat Wikipedia's sister projects Media from Wikimedia Commons Quotations from Wikiquote Data from Wikidata v t e Social work and related concepts Concepts Primary Social work Secondary Anti-oppressive practice Crisis intervention Community practice Community organization Critical social work Gerontology Group development Leadership Management New Public Management Policy analysis Program evaluation Performance measurement Psychometrics Psychosocial assessment Cognitive behavioral therapy Recreational therapy Health psychology Solution focused brief therapy Strength-based practice Systems thinking Social justice Social actions Social medicine Social learning (social pedagogy) Types of social work Social case worker Child protection Forensic social worker Medical social worker Psychiatric social worker Rehabilitation worker School social worker Social work in the military Social group worker Social planning Welfare worker Licensed Clinical Social Worker (LCSW) Qualifications Qualifications for professional social work Bachelor of Social Work (BA, BSc or BSW) degree Socionom (Scandinavia) Master of Social Work degree (MA, MSc or MSW) Doctor of Social Work degree (Ph.
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Title: Art And Social Justice