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Economic emancipation is considered to be a critical pre-requisite to female empowerment. Using data collected through semi-structured interviews with six (6) women from the Mohajir community in the port city of Karachi, Pakistan, the present study examines whether in the wake of economic emancipation, Mohajir women were able to achieve holistic female empowerment. The findings indicate that while Mohajir women did achieve economic emancipation, it did not result in holistic female empowerment as decisionmaking power ultimately rested with the patriarch because of religious, social, cultural and psychological reasons. The findings also reveal that the study participants believed that ideally a man is ultimately responsible for providing for his family since he is naturally endowed to be the breadwinner. Moreover, the findings further indicate that the need for security of life was considered to be the most crucial and basic of all needs and human needs followed a hierarchical pattern. In light of the findings, it is suggested that changes within the security, legal, academic and religious spheres be initiated so that Mohajir and Pakistani women are able to achieve holistic empowerment. / October 2015

This manifesto takes a broad and critical approach to entrepreneurial research. The author consciously uses a provocative way of arguing for the importance of challenging received academic wisdom about entrepreneurship. It is a manifesto that spells out why we should question the idea that entrepreneurship research is neutral. It is the academic's privilege to ask questions; hence the appeal here to critical theory, familiar from other traditions than business management, and a useful corrective when considering the dominant and hegemonic perspectives in entrepreneurship research. The manifesto presents entrepreneurship as something that goes far beyond market-oriented business to an enterprising spirit that could keep society self-reflecting and self-critical by questioning what it takes for granted; mobilizing the entrepreneurial energies of those who voluntarily marginalize themselves–individuals and groups who are not afraid to stand out, channeling their self-confidence to defend values that contrast the dominant ones. They are to be found among performance artists practising social art, "extreme" entrepreneurs, and creative anarchists who take society itself as their target when trying to instigate change. When the entrepreneurial focus is not the market per se, but rather the social norms and values in which economic activity is embedded, the entrepreneur's task becomes to challenge whatever is taken for granted–an incitement that is as much social as economic. Thus, the entrepreneur as a provocateur takes on the most established institutions, her only guiding principle being to question whatever principles that society unthinkingly espouses, whatever is taken for granted. Unlike market entrepreneurs, who appreciate institutions since they provide an otherwise unknowable environment with basic "rules of the game", provocative entrepreneurs question even the most formal, long-standing institutions. Their motivation is a generic obstinacy, and their vision is to be recognized for making people aware–and for their actions, even as they rub saltpetre in society's wounds. Entrepreneurship in the form it is presented in this manifesto asks the awkward question or presents the uncomfortable truth, forcing all to take a long hard look at themselves in a cold, self-critical light. The essays here cover a variety of forms of anarchist entrepreneurship–all with a strong driving spirit. The manifesto aims to stimulate entrepreneurs and researchers, as well as politicians and citizens, to engage, to initiate, and to act, all in the name of the society.

This thesis is a study of free people of colour during the era of emancipation in Barbados, with a particular focus on their relationships with and attitudes towards slaves. It examines the period between the 1816 slave rebellion and the 1854 cholera epidemic, encompassing the apprenticeship period of 1834-1838. The thesis argues that differences of class, political ideology, gender and the specific nature of their relationships with slaves determined emancipation's impact on free people of colour. At the same time, the thesis illustrates that pre-emancipation free people of colour as a group remained economically and politically marginal after emancipation, much as they had been during slavery. Reforms to the island's slave laws during the 1820s and early 1830s undermined the legal distinction between free people of colour and slaves. The abolitionism debate and increasing racial tension in the island led free non-whites to challenge openly the principle of racial subordination for the first time. After 1834, elite free people of colour forged a sense of "race consciousness", and adopted emancipation as the key to their battle against racial inequality, asserting themselves as the legitimate protectors of ex-slaves' interests. However class differences and disagreements over emancipation policy led to political factionalism among people of colour. The absence of fundamental change in the distribution of land and wealth after emancipation left most pre-1834 free people of colour and ex-slaves with little hope of political enfranchisement or socio-economic betterment. By the early 1850s, many came to see emigration as the solution to their difficulties. This thesis is the first study of pre-1834 free people of colour in post-emancipation Barbados, and one of few to examine both the periods of slavery and postemancipation. By focussing on the intricate relations between free people of colour and slaves/ex-slaves, this thesis shows how emancipation transformed many aspects of social relations in Barbados ― particularly with regard to race, class, labour and gender.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / O tema trata da âEmancipaÃÃo Humanaâ em Marx a partir da superaÃÃo do âTrabalho Alienadoâ, numa nova ordem social produtiva. Objetivou-se compreender e explicitar o fenÃmeno da alienaÃÃo humana no processo de trabalho alienado da sociedade capitalista e as condiÃÃes teÃricas e prÃticas de sua superaÃÃo para efetivar a emancipaÃÃo plena do homem e, assim, o autodesenvolvimento de suas potencialidades humanas (sua individualidade). Analisou-se, entÃo, a arquitetura teÃrica da emancipaÃÃo humana em Marx, explicitando algumas categorias bÃsicas: alienaÃÃo (religiosa e econÃmica), propriedade privada, trabalho, divisÃo social do trabalho, socialismo e comunismo. Os possÃveis nexos entre elas conferem maior dimensÃo da problemÃtica da âemancipaÃÃoâ, enfocando o carÃter ontolÃgico-antropolÃgico da questÃo do ser social do homem no contexto da sua transformaÃÃo histÃrica. âEmancipaÃÃo humanaâ em Marx significa, por um lado, superar a estrutura social capitalista baseada na propriedade privada (dos meios de produÃÃo), no trabalho alienado e na divisÃo social (inÃqua) do trabalho; e, por outro lado, inaugurar uma sociabilidade comunal fundada na propriedade coletiva da produÃÃo, no trabalho livre, criativo e ativo e na âorganizaÃÃo consciente do trabalhoâ, a partir da regulaÃÃo de um âtempo disponÃvelâ e de um âsistema produtivo e cooperativoâ, estabelecido pelos trabalhadores associados. Portanto, a teleologia do pensamento emancipatÃrio em Marx à resgatar o carÃter positivo e/ou âtranscendenteâ do trabalho, como exteriorizaÃÃo do ser outro do homem (de sua segunda natureza) ou como meio de expressÃo da liberdade humana. O homem se realiza no trabalho na medida em que objetiva as suas forÃas essenciais, como resultado previamente estabelecido pela consciÃncia antecipadora da sua vontade criativa. Resgatar o carÃter genÃrico/universal do homem, enquanto desenvolvimento das suas faculdades fÃsicas e espirituais, à o imperativo cabal de efetivaÃÃo da liberdade humana em Marx. Assim, o eixo teÃrico marxiano à a crÃtica da sociedade burguesa, cimentada no antagonismo de classes sociais que dicotomiza a humanidade entre proprietÃrios e nÃo-proprietÃrios, exploradores e explorados e/ou excluÃdos, cuja discussÃo perpassa suas obras. O objetivo marxiano à fazer emergir a sociabilidade comunista em bases reprodutivas qualitativas que visem a satisfazer as reais e verdadeiras necessidades humanas, pondo fim à estrutura fetichista da produÃÃo capitalista. A revoluÃÃo proletÃria seria o motor do novo desenvolvimento histÃrico-social humano para se entrar na fase do reino da liberdade, isto Ã, na sociedade comunista; seria, portanto, o fim da prÃ-histÃria da humanidade e o inÃcio da verdadeira histÃria humana; entretanto, o comunismo nÃo seria o fim da histÃria da humanidade, mas o princÃpio energÃtico do desenvolvimento de uma nova humanidade em que o trabalho passaria a ser a expressÃo objetiva dos desejos criativos do homem; tornar-se-ia, assim, a ser sua primeira necessidade vital. O trabalho, nesse sentido, realizaria o âhomem totalâ, como diz Marx. / The issue concerns âhuman emancipationâ in Marx starting from the abolition of the âalienated laborâ, in a new productive social order. The objective is to understand and explain the phenomenon of human alienation in the labor process of the capitalist societyâs alienated labor and the theoretical and practical conditions of its abolition to achieve the entire manâs emancipation and, thus, the self-development of their human potentialities (their individuality). It was analyzed, then, the theoretical architecture of human emancipation in Marx, explaining some basic categories: alienation (religious and economic), private ownership, labor, labor social division, socialism and communism. The possible nexus among them give us a wider dimension of the âemancipationâ problems, focusing the ontological-anthropological character of the matter of manâs social being in its historic transformation context. âHuman emancipationâ in Marx means, on the one hand, to surpass the social capitalist structure based on the private ownership (of the production means), on the alienated labor and labor social division (iniquitous); and, on the other hand, to inaugurate a communal sociability based on the productionâs collective ownership, on the free, creative and active labor and on the âlabor conscious organizationâ, starting from the regulation of an âavailable timeâ and a âcooperative productive systemâ, established by the associated workers. Therefore, the teleology of the emancipation thought in Marx is to retrieve the positive and/or âtranscendentâ feature of the labor, as exteriorization of the other manâs being (their second nature) or as means of human freedom expression. Man fulfill themselves in the labor in so far as they objectify their essential forces, as a result previously established by the anticipative consciousness of their creative will. Retrieving the generic/universal character of man, as development of their physical and spiritual faculties, is the cabal imperative of realization of the human freedom in Marx. So, the Marxian theoretical axis is the criticism over the bourgeois society, cemented on the antagonism among social classes which dichotomizes the humanity in owners and non-owners, explorers and explored and/or excluded ones, whose discussion surpass its achievements. The Marxian objective is to cause the emergence of the communist sociability in qualitative reproductive bases which aim to fulfill the real and true human necessities, putting an end to the fetishist structure of the capitalist production. The proletarian revolution would be a motor of the new human historic-social development to enter the phase of the freedom kingdom, that is, the communist society; it would be, therefore, the end of the humanityâs prehistory and the beginning of the human true history. Nevertheless, the communism would not be the end of the humanityâs history, but the energetic beginning of the development of a new humanity in which the labor would become the objective expression of manâs creative desires, it would become, then, their first vital necessity. The labor, in this sense, would create the "total man", as Marx said.

nÃo hà / O objetivo desta pesquisa, realizada na forma de tese de doutorado, foi discutir a concepÃÃo de formaÃÃo/educaÃÃo na perspectiva da emancipaÃÃo do trabalho nos textos de Karl Marx, principalmente, em sua obra de maturidade, O Capital: crÃtica da economia polÃtica. Para tanto, buscou-se, a partir do estudo dos prÃprios textos de Marx, especialmente, do Livro I de O Capital, abstrair o que se constitui a sua contribuiÃÃo para a formaÃÃo/educaÃÃo do trabalhador na atual sociabilidade capitalista. Dessa forma, analisando a relaÃÃo/contradiÃÃo entre o trabalho e a educaÃÃo na sociabilidade do capital, procurou-se demonstrar a natureza da educaÃÃo e a funÃÃo que desempenha na perspectiva do capital e a que pode assumir na perspectiva da emancipaÃÃo do trabalho (dos trabalhadores) no processo de luta para a superaÃÃo das atuais relaÃÃes sociais e na construÃÃo de uma sociedade realmente emancipada. Partiu-se do pressuposto de que a reflexÃo sobre formaÃÃo/educaÃÃo e sua funÃÃo na perspectiva da emancipaÃÃo do trabalho na obra de Marx, em especial em O Capital, nÃo pode se circunscrever a um simples rastreamento das citaÃÃes, nas quais o autor se referiu à educaÃÃo ou fez uso deste conceito, mas o fundamental e necessÃrio procedimento para tratamento dessa questÃo à considerÃ-la a partir do conjunto das categorias que Marx apresentou em O Capital, a saber, a expressÃo das determinaÃÃes reais das contradiÃÃes entre o capital e o trabalho, na sociabilidade capitalista. Tendo em vista estas contradiÃÃes, considerou-se, que a atividade educativa em sentido estrito (escolar/formal), subsumida ao poder do capital, tem a funÃÃo predominante de contribuir com a produÃÃo e a reproduÃÃo das relaÃÃes sociais de produÃÃo capitalista, entretanto ao considerÃ-la na perspectiva da emancipaÃÃo do trabalho (do proletariado), a atividade educativa pode assumir uma funÃÃo totalmente oposta, qual seja, a de propiciar um conhecimento radical da realidade social, um conhecimento que auxilie a classe trabalhadora no processo de luta contra a sociabilidade do capital e no processo de constituiÃÃo de uma sociedade verdadeiramente emancipada, fundada no trabalho associado, na qual nÃo haverà mais a sociedade de classes e a dominaÃÃo do homem pelo homem.

Emerging technological trends have opened the possibilities for information manipulation across multiple platforms resulting in a power shift from the state to its citizens. This study takes on three cases as exemplars which will demonstrate how technology fabricates power in liberal states, causing a power dynamics shift. Each of the case studies will illustrate how technological vigilantism in one form or another allows for the citizen emancipation. The erosion of the relationship between the perpetrator and victim will also be discussed as private and public tracking devices becomes widespread. The initial findings suggest that the introduction of private software tracking has amplified the rate at which the state's monopoly over security and surveillance is eroding. Representing three key sections of a society - public, private, and civil - the cases analyzed show that each section is moving towards micromanagement meaning that citizens are taking the law into their own hands, despite high police competency. Find My iPhone, Twitter, Snapchat, Facebook, as well as other social networks and tracking software help support the rise of technology vigilantes. The state's monopoly over security and surveillance is in turmoil. Thus, this multi-case study will take on a discussion between two potential...

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Dr. Steve Nash, Associate Professor of History at East Tennessee State University, talks about many of the dynamics that emerged in Western North Carolina during the Reconstruction Era, with newly freed people gaining the right to vote, and emergence of tobacco as a cash crop to bolster local economies.

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