The aim of the article is to present the concept of preventing and overcoming stigmatization through the use of mobile methods, especially exploratory walks.

Stigmatization of vulnerable persons is a growing socio-economic problem. It contributes to limiting the life chances of individuals, groups and communities. Researchers of this problem, such as Imogen Tyler (2020), emphasize its systemic nature. Members of various minorities, immigrants, refugees and the poor fall victim to stigmatization and discrimination. Countermeasure strategies and intervention programs are being undertaken that show promising paths for change (Nordstorm, Goodfriend 2022). One of the key conclusions from the research conducted so far is to focus attention on positive actions, searching for allies, creating conditions for positive contact, rather than condemning perpetrators and focusing attention on the destructive aspects of stigmatization. This is the main premise of the research and activities described in this article.

The attention here is focused on potential factors of change from stigmatization towards an increase in mutual respect in intergroup relations. The normative, spatial, communicative, operational and narrative potentials of transformative change are taken into account.

The article is theoretical, methodological, empirical and practical in nature. On the theoretical level, it provides arguments in favour of adopting a transformative perspective as adequate in the analysis of the determinants of expected changes in overcoming stigma and strengthening respect in intergroup relations (Mertens 2021). On the methodological level, it contains the characteristics of mobile methods, with particular emphasis on exploratory walks as the preferred method of action research on ways to overcome stigmatization (Bazuń, Kwiatkowski 2022). In the empirical dimension, the article offers a description and interpretation of research results on shaping intergenerational relations in the local community through the use of mobile methods. The practical aspect of the article consists in proposing a set of recommendations for researchers, academic teachers and everyone involved in activities aimed at reducing stigma in intergroup relations.

Contemporary higher education is a space of constant changes regarding structure, working methods, and programs. Researchers of HE systems point out that higher education has problems adequately responding to the changing needs of the modern world. The approach in which knowledge dominates is questioned. Holistic education emphasizes that studies should equip graduates with knowledge, competences, and skills. However, there is, therefore, a kind of paradox. Academic teachers often teach about how to teach others from a holistic perspective, but they do not use this approach in practice.

The literature analysis on the subject showed a significant discrepancy between the latest social sciences' achievements and academic practice. In teaching, trends such as the "relational turn", "mobility turn" (Urry 2009), "m-learning", "walking methodologies" (O'Neill 2020) are not adequately reflected.

There are many ideas for changing university teaching to make it more engaging for students. One of the ways is outdoor mobile education.

We have identified some essential benefits of using mobile methods outdoors.

Firstly, it can help to sensitize content – during fieldwork; new content appears due to joint observations of behaviour, relationships, and spatial manifestations of social phenomena. Learning about social phenomena in motion brings important cognitive values (O'Mara 2019).

Secondly, education in the form of research walks, study visits, and educational games on the move is used in educational practice to help achieve a specific effect by increasing social awareness, engagement, and responsibility.

Thirdly, outdoor mobile education allows participants to take on new roles in the education process. Best practice examples show that students are co-organizers, guides, experts, and collaborators during such classes. Being together in the field, in motion, also flattens the hierarchy in the student-teacher relationship, making them more partners in the educational process.

P.Bourdieu emphasized that the student-teacher relation is based on symbolic violence because only one party, i.e. teachers, significantly influences the interaction. Bourdieu's concept leaves us with questions about what a teacher should do to avoid the use of symbolic violence. We will also not learn what a student should do to avoid becoming a victim of this violence. This approach has a specific dimension; the teacher does not want to be a symbolically violent person, and the student does not want to be a victim of symbolic violence, but they depend on the teacher, so it is more difficult for him to reject his narrative. This approach puts us in a deadlock from which it is difficult to get out.

Education on the move does not solve all the problems of teacher-student relations. Still, it provides an opportunity to democratize it by reducing differences in the hierarchical university structure.

The paper explores the concept of urban knowledge and ownership through the lens of two distinct urban heterotopias. It questions the familiarity and entitlement individuals feel towards the cities they inhabit, considering the restrictions and permissions urban spaces impose.

The first case study delves into a decade-long phenomenon in Turin, where an anonymous individual has plastered the city center with culturally insightful sticky notes. This "Turin Pasquino" engages in a unique form of communication that blends various unconventional styles, like sticker-bombing and manuscriptism, to comment on the city's public life through a media-influenced lens, despite lacking a tangible audience.

The second study recounts the Abbey of Thelema in Cefalù, Sicily, once a commune for Aleister Crowley's followers, now a dilapidated but revered site. It stands in contrast to preserved landmarks, decaying yet continually attracting visitors seeking a connection with its historical and mythological past. The abbey represents an organic monument, continually changing and offering diverse experiences with each visit, unlike static heritage sites.

Together, these cases challenge traditional notions of urban space interaction, suggesting that cities are dynamic entities shaped by both visible and unnoticed narratives that influence collective and personal identities. The proposal suggests that these spaces, whether through active engagement or passive decay, hold the power to create complex layers of meaning and memory, contributing to the ever-evolving urban tapestry.

The rapid advancement of technology in contemporary society has sparked debates surrounding its role in fostering social justice and dehumanization. This paper explores the complex relationship between technology and societal values, focusing on one of the modern antinomies of democracy „(…) Pillar of Social Rights is a shared responsibility for the EU institutions.“ EU (2024).

Technology, often hailed as a tool for social progress and equality, has the potential to bridge gaps in access to information, education Warren (2002), and opportunities. It can empower marginalized communities, amplify their voices, and facilitate democratic participation. However, the indiscriminate use of technology can also make worse existing inequalities and perpetuate social injustices Warren, D., & Khan, Z. (2023).

Moreover, technological innovations have facilitated movements for social justice, enabling widespread mobilization, activism, and advocacy. Social media platforms have allowed marginalized groups to share their stories, raise awareness, and demand change. In addition, technologies such as artificial intelligence (AI) and big data analytics hold promise for identifying and addressing systemic biases within institutions and decision-making processes.

Furthermore, the pervasive influence of technology poses significant challenges to democratic principles „(…) human capabilities is valuable not only because of its practical potential for reducing the need for human labor“ Brynjolfsson (2022) and human dignity. The rise of surveillance technologies, algorithmic discrimination, and data exploitation threaten privacy rights and individual autonomy. Moreover, automation and digitization have led to job displacement, economic insecurity, and widening disparities between the affluent and the marginalized „(…) no country has yet succeeded in constructing a school system that lives up to the ideals and intentions of inclusion, as defined by different international organizations.“ Haug (2017).

The paper critically examines the dual nature of technology as both a catalyst for social justice and a driver of dehumanization. It emphasizes the importance of ethical considerations, regulatory frameworks, and public discourse in shaping the trajectory of technological development. By addressing these complexities, we can strive to harness the potential of technology to foster a more equitable and humane society while safeguarding democratic values and human rights Susskind(1986).

Locative media, a term encompassing various digital technologies that integrate geographical location with multimedia content, have become powerful tools in shaping our engagement with urban spaces and influencing our perception of social justice within these environments (Tierney, 2013; Elwood & Leszczynski, 2012). These technologies, such as augmented reality apps and geotagged social media platforms, allow us to interact with our surroundings in new ways and provide opportunities for social activism and awareness(Nitins & Collis, 2013).
This paper examines the intricate relationship between locative media, urban spaces, and the perception of social justice. Locative media, encompassing a spectrum of digital technologies that integrate geographical location with multimedia content, have emerged as powerful tools for reshaping our engagement with urban environments and social issues. Through an interdisciplinary lens drawing from media studies, urban sociology, and socio-semiotics, this study explores how locative media platforms influence our understanding and experience of social justice within the cityscape.
Using locative media in urban spaces can have a profound impact on our perception of social justice (Tierney, 2013). By layering digital information onto physical locations, locative media can reveal invisible social issues and inequalities, making them more visible and accessible to a wider audience
In contemporary urban contexts, locative media applications such as augmented reality (AR) apps, geotagged social media platforms, and location-based storytelling initiatives offer novel ways for individuals to interact with and interpret their surroundings (Sutko & Silva, 2011). These technologies mediate our encounters with urban spaces, facilitating the dissemination of narratives, perspectives, and socio-political messages that shape our perception of social justice.

Central to this analysis is an examination of how locative media interventions can amplify marginalized voices, highlight spatial inequalities, and foster collective action for social change. By enabling users to map and share their lived experiences, concerns, and aspirations in real-time, locative media platforms challenge dominant narratives and power structures within the urban landscape, thus reshaping notions of justice, equity, and belonging.

Furthermore, the paper investigates the role of locative media in mediating encounters between physical and virtual realms, blurring boundaries between public and private spaces, and redefining notions of community and civic engagement. Through case studies and critical analysis of locative media projects from diverse global contexts, this research illuminates the potential and limitations of these technologies in advancing social justice agendas and promoting inclusive urban futures.

In conclusion, this study underscores the transformative potential of locative media in shaping urban discourse, fostering civic participation, and catalyzing collective efforts towards more just and equitable cities. However, it also highlights the need for critical interrogation of power dynamics, privacy concerns, and the ethical implications of locative media practices to ensure their alignment with democratic principles and social justice imperatives.

In France, the inclusive paradigm is put in place with practices established over time, in a school form (Vincent, 2008) which is translated into classroom arrangements, pedagogical practices (Perrenoud, 2017), and the conformation of student’s bodies (Foucault, 2003). The student’s body is at stake in the medical discourse (Morel, 2014, Savournin, 2016, Kohout-Diaz, 2017) and neo-liberal (Bruno, Clément, Laval, & Clément, 2010), which spreads across the school. At the heart of teaching practices, one element remains behind pedagogical concerns: the body of the schoolchildren. What is the importance given to the body of the student, as support of his singularity (Dizerbo, 2016)? Has the normative dimension of the school form been exceeded to take into account the physical needs of students (Macherey, Pirone, Ottavi, 2020). In class, what is the importance given to listening to the needs and desires of schoolchildren, as well as to their bodily needs (need to move, rest, drink, speak with a comrade, etc.)?

Our communication will be based on the results of our thesis work in educational sciences which concerns research conducted in a primary school hosting a ULIS device (class reserved for students belonging to the category of disability, these students must spend at least a few hours in an ordinary class as part of their «inclusive schooling»). For this research, we participated in the life of this school, and we used a qualitative methodology of ethnological orientation. We implemented a participant observation, interviews with each teacher, observations in each class, two questionnaires and a focus group.

The results show that the physical manifestations of schoolchildren remain mostly negatively perceived by teachers, as hindering learning. The classical schoolform always the majority, waits for pupils' silence and stillness. The elementary bodily needs, even if they are recognized by the teachers during the interviews, are finally not taken into account once in class, the body of the student and his needs remain overlooked in the inclusive approach.

Faced with this observation of a normative pedagogical functioning, constrained by a school form difficult to question, we will propose a way to question this rigid school organization by using cultural and artistic mediation. We will report on an artistic project whose methodology consisted in leaving the school and moving around the city, to be able to question the pedagogical organization of classes. This project took place in a college and several primary schools.