Nhakanomics harvesting knowledge and value for re-generation through social innovation /

Nhakanomics: Harvesting Knowledge and Value for Re-generation Through Social Innovation is a radical departure from the commonly held belief that neo-liberal economics from the US and the West is universal, and is the only solution to underdevelopment and poverty throughout the world. Instead, the b...

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Bibliografski detalji
Glavni autori: Lessem, Ronnie (Autor), Mawere, Munyaradzi (Autor), Taranhike, Daud (Autor)
Format: Licensed eBooks
Jezik:engleski
Izdano: Masvingo, Zimbabwe : Africa Talent Publishers, [2019]
Online pristup:https://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&AN=2737466
Sadržaj:
  • Cover
  • Title page
  • Copyright page
  • About the Authors
  • Contents
  • Epilogue
  • NHAKANOMICS: Integral Kumusha, Nhakanomics Academy and Communiversity
  • The Case of Buhera
  • Introduction: Nhakanomics versus neo-liberal economics
  • The Process and substance of Nhakanomics
  • The Nhakanomics' Goal and Purpose
  • The importance of Social innovation
  • The Four Research Paths and the Four Worldviews or Transcultural Realities
  • Transformational DPFP/GENE Rhythm, the Social Innovation Process and the Communiversity
  • Re-Constituting Africa
  • Towards Social Innovation: African Age-Sets
  • Grounding and Origination: Childhood, Storytelling and Naming (5-12 years)
  • Emergent Foundation: Youth, Geography and History (13
  • 18 years)
  • Emancipator Navigation: Young Adulthood, Planting and Construction (19
  • 30 years)
  • Effecting Transformation: Midlife and Maturity
  • Elders' Council (31 -40 years)
  • Propelling Social Transformation: Council of Elders (41 years onwards)
  • The 1st Cycle: Re-GENE-rating C (K)umusha
  • Chivanhu: Learning Community
  • Being Alive: Community/Pligrimium
  • Community and market: Community /Academy
  • Integral Kumusha: Socioeconomic /Laboratory
  • Integral Kumusha: The Buhera Case
  • Integral Kumusha to Nhakanomics Research Academy
  • The Learning Community
  • Buhera
  • The Pilgrimium
  • Cultural and Traditional Centre
  • The Research Academy: Local Nhakanomics Research Academy
  • The Social Economic Laboratory
  • Integral Kumusha Projects
  • Conclusion
  • References
  • PART ONE
  • INTRODUCING SOCIAL INNOVATION: RE-GENE-RATING THE CONSTITUTION
  • CHAPTER 1
  • SOCIAL INNOVATION IN SOUTHERN AFRICA: PRE-MODERN AGE-SETS TO TRANS-MODERN COMMUNIVERSITY
  • 1.1 Introduction: Centering Re-GENE-ration
  • 1.1.1/Towards Social Innovation
  • 1.1.2. Uncovering Four Worlds Via Depth Psychology, Philosophy and Economics.
  • 1.1.3/Business/Academe
  • South/North: Whither the Twain Should Meet
  • 1.1.4/The Corporation is an Alien Form in the South
  • 1.2 Restoration to Re-GENE-ration
  • 1.2.1/Local Identity to Global Integrity
  • 1.2.2. The Need to Draw on Cultural and Philosophical Soils
  • 1.2.3. Economics and Individuation
  • 1.2.3. Transformational DPFP/GENE Rhythm and Social Innovation Process
  • 1.3. Re-constituting Africa
  • 1.3.1. How Should Black People Face Up to their Destiny?
  • 1.3.2. Main Characteristics of Black History
  • 1.3.3. The Original African Constitution
  • 1.4. Towards Social Innovation: African Age-Sets
  • 1.4.1. African Approach to Research-and-Education/Polity-and-Economy
  • 1.4.2. Grounding and Origination: Childhood- Storytelling and Naming (6 -12 years)
  • 1.4.3. Emergent Foundation: Youth
  • Geography and History (13 to 18 years)
  • 1.4.4. Emancipatory Navigation: Young Adulthood -Planting/Construction (19-30 years)
  • 1.4.5. Effecting Transformation: Midlife and Maturity: Elders' Council (31-40 years)
  • 1.4.6. Re-GENE-rating Age Sets: Educating, CARE-ing, Communiversity
  • 1.6. Conclusion: Reconstituting Ubuntu
  • 1.6.1. The Fundamental Rights of the African People
  • 1.6.2. Ubuntu: Give the World a Human Face
  • 1.6.3. No Future Without Forgiveness
  • 1.6.4. The Re-Generation of Anthropology-and-Economics
  • 1.6.5. Integral Kumusha to Nhakanomics
  • 1.7. References
  • INTRODUCING SOCIAL INNOVATION
  • CHAPTER 2
  • NHAKANOMICS: BECOMING AN INTENHAKA
  • ALIGNING ANTHROPOLOGY WITH ECONOMICS
  • 2.1. Introduction
  • 2.1.1. Intenhaka/Integral Kumusha
  • 2.1.2. Nhakanomics and Intenhaka in the South
  • 2.2. The Advent of Modern Economics
  • 2.2.1. The Beginnings of Modern Social Science
  • 2.2.2. Liberalism, Atomism, Self-Regulation
  • 2.2.3. The Advance of Self Interest: Adam Smith
  • Liberal and Social.
  • 2.2.4. Marxism: Combining Socialism with Historicism
  • 2.2.4. Reverting to Neoclassical Neoliberal Economics
  • 2.3. Economics to Anthropology
  • 2.3.1. A Relational Approach to Economics-and-Anthropology
  • 2.3.3. Bringing to Bear the Wisdom of All the World's Inhabitants
  • 2.3.4. The "Southern" Relational Path to Anthropology and Research
  • 2.3.5. Anthropology: A Discipline Divided
  • 2.4. Integral Anthropology
  • 2.4.1. Social and Cultural Anthropology: North, West and East
  • 2.4.2. Rethinking the Social: The Turn of the South
  • 2.5. Anthropology for the Future
  • 2.5.1. Rich Science versus Impoverished Scientism
  • 2.5.2. Anthropological Limitations: Culture, Relativism, Ethnography
  • 2.5.3. Anthropology's Purpose: Economic Alternatives/Entwined Life/CARE
  • 2.6. Conclusion: Integral Academies
  • South, East, North, West, Centre
  • 2.6.1. Nhakanomics to Manara
  • 2.6.2. Pundutso to Tanweer
  • 2.6.3. A Science of the Whole
  • 2.7. References
  • 1ST CYCLE NATURE &amp
  • COMMUNITY RE-GENE-RATING C (K) UMUSHA
  • CHAPTER 3
  • CHIVANHU: LEARNING COMMUNITY, RELATONALITY AND RESILIENCE
  • 3.1. Introduction: Grounding the Relational
  • 3.1.1. Descriptive Method/Local Nature: Inaugurating the Southern Rhythm
  • 3.1.2. A Singular Western Story Continues to be Evangelized
  • 3.1.3. Market Fundamentalism Has Ruinous Effects on African Families
  • 3.1.4. The Gospel of Poverty Dehumanises the Other
  • 3.2. Knowledge, Chivanhu and Decoloniality
  • 3.2.1. Chirungu and Chivanhu
  • 3.2.2. Indigenous and Exogenous
  • 3.2.3. Static and Dynamic
  • 3.3.4. Ontology and Identity
  • 3.3.5. Politics, Economy and Spirituality
  • 3.4. Conclusion: Chivhanu/Nhakanomics
  • Relationality/Resilience
  • 3.4.1. Underlying Generative Mechanisms
  • 3.4.2. Towards Being Alive
  • 3.5. References
  • CHAPTER 4
  • BEING ALIVE: COMMUNITY/PILGRIMIUM MOVEMENT, KNOWLEDGE AND DESCRIPTION.
  • 4.1. Introduction
  • 4.1.1. Describing Chivanhu to Researching the Phenomenon of Being Alive
  • 4.1.2. Every Property is a Condensed Story
  • 4.1.3. Rethinking the Animate, Reanimating Thought
  • 4.1.4. Point, Line and Counterpoint
  • 4.2. Place, Movement and Knowledge
  • 4.2.1. Wayfaring: Places are Like Knots
  • 4.2.2. Movement: Wayfaring versus Transport
  • 4.2.3. Knowledge: Movement as a Way of Knowing Alongly
  • 4.2.4. Transport, Wayfaring, Knowledge Integration
  • 4.2.5. Every Name Is a Condensation of a Story
  • 4.3. Conclusion: Anthropology is not Ethnography
  • 4.3.1. Acceptable Generalisation and Unacceptable History
  • 4.4. References
  • CHAPTER 5
  • COMMUNITY &amp
  • MARKET: COMMUNITY/ACADEMY &amp
  • THE ANTHROPOLOGY OF ECONOMY
  • 5.1. Introduction
  • 5.1.1. Community and Market/Anthropology and Economics
  • 5.1.2. House and Market
  • 5.1.3. Spheres of Economy
  • 5.2. Anthropological-Economic Value Domains
  • 5.2.1. Communal Base or Foundation
  • 5.2.2. Social and Economic Relationships
  • 5.2.3. Commercial Trade and Accumulated Value
  • 5.2.4. Two Transaction Realms
  • 5.2.5. Exchange and Use, Utility and Demand
  • 5.2.6. Substantive and Formal Rationality
  • 5.2.6. Anthropology, Economics and Innovation
  • 5.3. Economy at the Base
  • 5.3.1. Social Commons to Private Property
  • 5.3.2. Individual and Community
  • 5.3.3. The Concept of Force
  • La Fuerza
  • Caring for the Base
  • 5.3.4. Situated Reason at Base
  • 5.3.5. Sharing the Base
  • 5.4. Political Economy Today
  • 5.4.1. The Flexible Economy and Society
  • 5.4.2. Innovating Relations
  • 5.4.3. Corporate Leader to Kumusha Intenhaka
  • 5.5. Turning Standard Economics Inside-Out
  • 5.5.1. The Struggle Between Self-Interest and Mutuality
  • 5.5.2. Increasing Levels of Abstraction
  • 5.5.3. The Strength of the House
  • 5.6. Conclusion: Rethinking Economy
  • House Therapy
  • 5.7. References.
  • CHAPTER 6
  • INTEGRAL KUMUSHA
  • COMMUNITY/LABORATORY, OIKOS TO KUMUSHA
  • 6.1. Introduction: Buhera
  • 6.2. Self Sufficiency to Developmental Economy
  • 6.2.1. Communal and Economic Exchange
  • 6.2.2. Oikos, Polis and Household Management
  • 6.2.2. Main Features of a New Subsistence Paradigm
  • 6.2.3. Restoring the Link Between the Market and Subsistence
  • 6.2.4. From Labor to Work and Fulfillment
  • 6.3. Integral Kumusha Concept
  • 6.3.1. To Preserve, Restore and Enhance Zimbabwe's African Nhaka
  • 6.3.2. Overturning the Buhera Label as "A Place for the Poor"
  • 6.3.3. The "Nhaka" Concept and Enterprises Underlying Integral Kumusha
  • 6.4. The Journey to Creating the Buhera Integral Kumusha
  • 6.4.1. Our Nhaka involves CARE-ing for our Ancestors
  • 6.4.2. Community Activation Towards the Integral Kumusha
  • 6.4.3. Awakening Integral Kumusha Consciousness
  • 6.4.4. Institutionalised Innovative Research: Involving Local Schools
  • 6.4.5. Embodiment of the Transformation
  • 6.5. Conclusion: Kumusha, Communitalism, Nhakanomics
  • 6.5.1. Common Future to African Future
  • 6.5.2. Nature Power, Communitalism and Nhakanomics
  • 6.5.3. Psychology is for Back-Room Boys
  • 6.6. References
  • 2nd CYCLE SPIRITUAL GROUNDING: RE-GENE-RATE CULTURE
  • CHAPTER 7
  • HURUDZA: WATER AND SOIL IN HOLY "MATRIMONY" -PILGRIMIUM/COMMUNITY
  • 7.1. Introduction: Land and Liberation
  • 7.1.1. Appear to Learn Nothing and Forgot Nothing About the Errors of their Ways
  • 7.1.2. Situated Reason
  • 7.1.3. Going Back to the Land Question
  • 7.2. Shona Cosmology of Water, Soil and Marriage
  • 7.2.1. Women are Associated with Fertility and Land
  • 7.2.2. Full of Sound and Fury: The Climate Change Discourse
  • 7.2.3. Thou Should Not Only Survive but Thrive if ...
  • 7.3. Moving Along His Own Trajectory
  • 7.3.1. Water and Soil in a Holy Matrimony.

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