“Artists who inscribe in the work itself the questioning about what the work should be … exclude the spectator who is not disposed to make of his or her participation … an equally innovative experience” (27).
:-(
“Should we admit – along with disenchanted artists and theorists – that autonomous experimentation and democratizing insertion in the social fabric are irreconcilable tasks” (27)?
“Historical changes that threaten the natural and social order generate oppositions and confrontations that can dissolve a community” (p. 24).
Néstor García Canclini
Here's Afrogeeks conference which begins on my birthday. :-)
And I've been holding onto this for awhile, it's the blog for the University of Illinois at Chicago. It hasn't been updated for awhile, but the last entry (April 20, 2005) is a hilarious cartoon.
While at CEU, Nitsan and I had a brief conversation about the Sabra Jews and their form of talk - which I didn´t recall then is specifically called dugri. I can’t remember exactly how it came up; I think Nitsan must have said something about Israeli directness in comparison with either Hungarian or U.S. modes of talk. I asked her, “Sabra?” And she said, “No, that was a way of making a distinction at a particular historical moment. We’re all Sabra now.” She went on to explain that the term was used to distinguish the first generation of Jews born in Israel after the state was established from those who emigrated there. I don’t recall her words, but the meaning I took – what I remember – is that sabra was related to a sense of being (if I remember accurately) untainted or uncontaminated by exposure to the world out there, the gentile world, I guess, and its violence, discrimination, prejudice, etc. In other words it implied a certain sense of purity.
Jan Blommeart is an Africanist, ethnographer, and synergistic critical discourse analyst. Taking the terms in reverse:
Discourse – “language in society”, not just language use but also the sum of communicative acts, and these acts situated in context.
Critical – the performance of analyses that “expose and critique existing wrongs in one’s society – analyses that should be ‘brought home’” (4).
Synergistic – drawing from multiple sources, e.g., Hymes, Fairclough, Bauman, Bernstein, Bourdieu, Wallerstein, Bahktin, Foucault, Habermas, Hall, Hanks, Scollon. He particularly notes Norman Fairclough, British Cultural Studies (the Birmingham School), and French poststructuralism (23).
Ethnography – “an approach in which the analysis of small phenomena is set against an analysis of big phenomena . . . and both . . . can only be understood in terms of one another” (16).
An Africanist perspective: “in the age of globalization, it is worth having a look at materials from the peripheries of the world system” (20).
The central problem of this approach is to locate the relationship between a text (the microsocial) and its context (the macrosocial).
Last week, Briankle gave us a karate lesson, emphasizing over and over again that it is the form that matters.
"The perfection of the form of a thing is its entelechy in virtue of which it attains its fullest realization of function (De anima, ii. 2)."
Entelechy "denotes realization as opposed to potentiality."
I'm catching a lot of heat for being on a different page than a vocal segment of my colleagues working on a joint project...it's a little stressful. :-/
I've been toying with the notion of bi-temporality. I came up with the term a few days ago to describe/explain why I'm not expressing as coherent and clear an argument as my peers would like. It was an individual discovery, but of course I didn't invent the term or the concept.
I would like to see Bitemporal Vision: The Sea.
I'm not sure if this is what I'm doing, but it's possible:
Here's a great site on Atlanticism, mentioned as an ideological competitor with pan-Europeanism.
I'm psyched by the articles I'm assigned, but also by the piece by Susan Strange (our version is from The Global Transformations Reader).
If you didn't read this as an argument for how to think about the conference we're trying to organize (!) let me say a few words about social metonymy! :-)
