Ways of handling climate change vary worldwide. Differences can be observed in the perception of potential threats and opportunities as well as in the appraisal of adequate coping strategies. Collective efforts often fail not because of technical restrictions, but as a result of social and cultural differences between the actors involved. Consequently, there is a need to explore in greater depth those zones of cultural friction which emerge when actors deal with climate change. This book examines how cultural differences in the handling of climate change can be described and explained. The work develops the concept of culture as relational space, elaborates explanatory approaches, and investigates them by surveying more than 800 actors responsible for spatial development of the European coastal regions in the Netherlands, Germany, Denmark, and Poland. In doing so, this book engages with debates on cultural globalisation, in which the attachment of culture to place is increasingly being questioned. Adopting the approach of culture as relational space allows possible cultural formations to be examined across diverse fields of application from the local to the global scale. In addition, the book investigates how far different value orientations, beliefs, and identities can explain diverse perceptions of problems and opportunities right up to preferences for climate-mitigation and adaptation measures. Providing comprehensive insights into the diverse zones of cultural friction which scholars and practitioners face when handling climate change locally and globally, this book will be of great interest to those studying climate change, environmental sociology, and sustainable planning.

The purpose of this text is to elicit discussion, reflection, and action specific to pedagogy within education, especially higher education, and circles of experiential learning, community organizing, conflict resolution and youth empowerment work. Vulnerability itself is not a new term within education; however the pedagogical imperatives of vulnerability are both undertheorized in educational discourse and underexplored in practice. This work builds on that of Edward Brantmeier in Re-Envisioning Higher Education: Embodied Pathways to Wisdom and Transformation (Lin, Oxford, & Brantmeier, 2013). In his chapter, “Pedagogy of vulnerability: Definitions, assumptions, and application,” he outlines a set of assumptions about the term, clarifying for his readers the complicated, risky, reciprocal, and purposeful nature of vulnerability, particularly within educational settings. Creating spaces of risk taking, and consistent mutual, critical engagement are challenging at a moment in history where neoliberal forces impact so many realms of formal teaching and learning. Within this context, the divide between what educators, be they in a classroom or a community, imagine as possible and their ability to implement these kinds of pedagogical possibilities is an urgent conundrum worth exploring. We must consider how to address these disconnects; advocating and envisioning a more holistic, healthy, forward thinking model of teaching and learning. How do we create cultures of engaged inquiry, framed in vulnerability, where educators and students are compelled to ask questions just beyond their grasp? How can we all be better equipped to ask and answer big, beautiful, bold, even uncomfortable questions that fuel the heart of inquiry and perhaps, just maybe, lead to a more peaceful and just world? A collection of reflections, case studies, and research focused on the pedagogy of vulnerability is a starting point for this work. The book itself is meant to be an example of pedagogical vulnerability, wherein the authors work to explicate the most intimate and delicate aspects of the varied pedagogical journeys, understandings rooted in vulnerability, and those of their students, colleagues, clients, even adversaries. It is a work that “holds space.”

"This book explores the generative power of vulnerabilities facing individuals who inhabit educational spaces. We argue that vulnerability can be an asset in developing understandings of others, and in interrogating the self. Explorations of vulnerability offer a path to building empathy and creating engaged generosity within a community of dissensus. This kind of self-examination is essential in a selfie society in which democratic participation often devolves into neoliberal silos of discourse and marginalization of others who look, think, and believe differently. By vulnerability we mean the experiences that have the potential to compromise our livelihood, beliefs, values, emotional and mental states, sense of self-worth, and positioning within the Habermasian system/lifeworld as teachers and learners. We can refer to this as microvulnerability—that is, those things humans encounter in daily life that make us aware of the illusion of control. The selfie becomes an analogy for the posturing of a particular self that reinforces how one hopes to be understood by others. What are the vulnerabilities teachers and learners face? And how can we joker, as Norris calls it, the various vulnerabilities that we inherently bring into teaching and learning spaces? In light of the divisive discourses around the politics of Ferguson, Charlie Hebdo, ISIS, Ebola, Surveillance, and Immigration; vulnerability offers an entry way into exhuming the humanity necessary for a participatory democracy that is often hijacked by a selfie mentality."

Researcher and thought leader Dr. Brené Brown offers a powerful new vision in Daring Greatly that encourages us to embrace vulnerability and imperfection, to live wholeheartedly and courageously. 'It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; . . . who at best knows in the end the triumph of high achievement, and who at worst, if he fails, at least fails while daring greatly' -Theodore Roosevelt Every time we are introduced to someone new, try to be creative, or start a difficult conversation, we take a risk. We feel uncertain and exposed. We feel vulnerable. Most of us try to fight those feelings - we strive to appear perfect. Challenging everything we think we know about vulnerability, Dr. Brené Brown dispels the widely accepted myth that it's a weakness. She argues that vulnerability is in fact a strength, and when we shut ourselves off from revealing our true selves we grow distanced from the things that bring purpose and meaning to our lives. Daring Greatly is the culmination of 12 years of groundbreaking social research, across the home, relationships, work, and parenting. It is an invitation to be courageous; to show up and let ourselves be seen, even when there are no guarantees. This is vulnerability. This is daring greatly. 'Brilliantly insightful. I can't stop thinking about this book' -Gretchen Rubin Brené Brown, Ph.D., LMSW is a #1 New York Times bestselling author and a research professor at the University of Houston Graduate College of Social Work. Her groundbreaking work was featured on Oprah Winfrey's Super Soul Sunday, NPR, and CNN. Her TED talk is one of the most watched TED talks of all time. Brené is also the author of The Gifts of Imperfection and I Thought It Was Just Me (but it isn't).

Vulnerability and resistance have often been seen as opposites, with the assumption that vulnerability requires protection and the strengthening of paternalistic power at the expense of collective resistance. Focusing on political movements and cultural practices in different global locations, including Turkey, Palestine, France, and the former Yugoslavia, the contributors to Vulnerability in Resistance articulate an understanding of the role of vulnerability in practices of resistance. They consider how vulnerability is constructed, invoked, and mobilized within neoliberal discourse, the politics of war, resistance to authoritarian and securitarian power, in LGBTQI struggles, and in the resistance to occupation and colonial violence. The essays offer a feminist account of political agency by exploring occupy movements and street politics, informal groups at checkpoints and barricades, practices of self-defense, hunger strikes, transgressive enactments of solidarity and mourning, infrastructural mobilizations, and aesthetic and erotic interventions into public space that mobilize memory and expose forms of power. Pointing to possible strategies for a feminist politics of transversal engagements and suggesting a politics of bodily resistance that does not disavow forms of vulnerability, the contributors develop a new conception of embodiment and sociality within fields of contemporary power. Contributors. Meltem Ahiska, Athena Athanasiou, Sarah Bracke, Judith Butler, Elsa Dorlin, Başak Ertür, Zeynep Gambetti, Rema Hammami, Marianne Hirsch, Elena Loizidou, Leticia Sabsay, Nükhet Sirman, Elena Tzelepis

Love and Vulnerability: Thinking with Pamela Sue Anderson developed out of the desire for dialogue with the late feminist philosopher Pamela Sue Anderson’s extraordinary, previously unpublished, last work on love and vulnerability. The collection publishes this work for the first time, with a diverse, multidisciplinary, international range of contributors responding to it, to Anderson’s oeuvre as a whole and to her life and death. Anderson’s path-breaking work includes A Feminist Philosophy of Religion (1998) and Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness (2012). Her last work critiques, then attempts to rebuild, concepts of love and vulnerability. Reason, critical self-reflexivity, emotion, intuition and imagination, myth and narrative all have a role to play. Social justice, friendship, conversation, dialogue, collective work are central to her thinking. Contributors trace the emergence of Anderson’s late thinking, extend her conversations with the history of philosophy and contemporary voices such as hooks and Butler, and bring her work into contact with debates in theology; Continental and analytic philosophy; feminist, queer and transgender theory; postcolonial theory; African-American studies. Discussions engage with the Me Too movement and sexual violence, climate change, sweatshops, neoliberalism, death and dying, and the nature of the human. Originally published as a special issue of the journal, Angelaki, this large, wide-ranging collection, featuring a number of distinguished contributors, makes a significant contribution to the burgeoning interdisciplinary research on interpersonal relations, sympathy and empathy, affect and emotion.