“One of the central precepts of Marx’s historical materialism is that we have to eat in order to live, think, argue, raise children, fight, enjoy ourselves, or whatever. How basic wants and needs are fulfilled has varied historically and continues to vary geographically. It is by way of a study of daily life that we can begin upon the task of theory construction. For example, if I were to trace back where my dinner came from, I would become aware of the myriads of people involved in putting even the simplest of meals upon the table. Yet I can consume my repast without having to know anything about them. Their conditions of life and labor, their joys, discontents and aspirations remain hidden from me. This masking arises because our social relations with those who contribute to our daily sustenance are hidden behind the exchange of things in the market place. Marx calls this the masking effect of market exchange “the fetishism of commodities.” We cannot use only the experience of shopping in the supermarket as a way to understand how daily life is reproduced. There is no trace of exploitation upon the lettuce, no taste of apartheid in the fruit from South Africa. We have to get behind the surface appearances, unmask the fetishism of commodities in the market place and build a general theory of how commodities are produced, traded and consumed in order to better appreciate the technical conditions and social relations which put our daily bread on the table.”—David Harvey, The Urban Experience (via effusionofbiopower)
“…while the adaptability of capitalism is one of its prime weapons in class struggle, we should not underestimate the vast swathe of opposition it continues to generate. That opposition is fragmented, often highly localized, and endlessly diverse in terms of aims and methods. We have to think of ways to help mobilize and organize this opposition, both actual and latent, so that it becomes a global force and has a global presence. The signs of coming together are there[.] … At the level of theory, we need to find a way to identify commonalities within the differences, and so develop a politics that is genuinely collective in its concerns, yet sensitive to what remains irreducibly distinctive in the world today—particularly geographical distinctions.”—David Harvey (in New Left Review)
The Caribbean was the cradle of New World globalization. With the exception of the indigenous population, our people all came from somewhere else, into the belly of the Americas.
Characterised by waves of migrant experience, the Caribbean became a place of confluence, transience and hybridity which for years romanticized the struggle to be whole, to become one Caribbean people. In spite of this ideal, we remain as fragmented as ever, locked into nationalist crevices, linguistic divides and exclusivist cultural legitimacy.
The repeated production of idyllic images of an eternal playground for tourists on the one hand, and notions of the region as fragmented, failed and chaotic on the other; mask a complex history, leaving Caribbeans ambivalent about a sense of self.
We must answer the question, both creatively and critically, what is the Caribbean? What image of ourselves do we wear and to what extent do these images represent who we actually are? What is the truth of our own lived realities and how do we speak to each other of this reality?
My work exposes tensions within the larger context of a post-colonial history and the more recent experiences of post-independence. More personal explorations of home/land, longing and belonging, run through the work, interweaving poetic sequences with more direct references to our lived realities.
Interesting point. I mean essentially, everyone on Tumblr, including myself, is archiving what interests them. Not only that but it’s a way of self-expression. And there is always a reason for choosing a method for that self-expression, whether it’s convenience, quality, compatibility, etc. And especially since we live in a post-modern world where we have many options for that method, it makes Walter Benjamin’s and Kenneth Goldsmith’s point even more true.
"One of the beauties of Spanish is that it is largely phonetic. This is not a country that makes spelling mistakes, except for one: Bs and Vs sound virtually identical, ending up erroneously exchanged. Some things become indistinguishable – like voting (votar) and bouncing (botar).
Or Xavi and Xabi.
Xavi and Xabi, Xabi and Xavi. Xavi Hernández and Xabi Alonso. They are the X-men currently in the midst of their side’s midfields and in the thick of an epic in four chapters – a saga in which Barcelona have been left as virtual league champions and Madrid as actual Copa del Rey winners, in which the trophy that matters most, the climax, will be decided over the next 10 days.”
Stranger Stage: The process of learning the rules, the language, and building familiarity with others just as they learn about you.
Acquaintance Stage: Once beyond the stranger stage and acculturated, people begin to recognized the other beyond simply a social identity. The individual’s quirks and characteristics become important. Eventually, competence in social interactions is attained.
Final Stage: The researchers at this stage responds naturally to their environment. They don’t have to consciously construct his behavior or speech.
Tools: Notepad, Pen, Index Cards
One set for observations
Another set for interpretations
Advantages: 1) allow access to the backstage of society, 2)It allows for a thick description of a society or group, 3)provides opportunities to observe new behaviors and events, 4) collects data from which theory and hypotheses can be based.
Disadvantages: 1) limited informants provide insight.
Related Procedures: contact tree diagrams, stage coding, theoretical approach
It is the cult of self that is killing the United States. This cult has within it the classic traits of psychopaths: superficial charm, grandiosity and self-importance; a need for constant stimulation; a penchant for lying, deception and manipulation; and the incapacity for remorse or guilt. Michael Jackson, from his phony marriages to the portraits of himself dressed as royalty to his insatiable hunger for new toys to his questionable relationships with young boys, had all these qualities. And this is also the ethic promoted by corporations. It is the ethic of unfettered capitalism. It is the misguided belief that personal style and personal advancement, mistaken for individualism, are the same as democratic equality. It is the nationwide celebration of image over substance, of illusion over truth. And it is why investment bankers blink in confusion when questioned about the morality of the billions in profits they made by selling worthless toxic assets to investors.
We have a right, in the cult of the self, to get whatever we desire. We can do anything, even belittle and destroy those around us, including our friends, to make money, to be happy and to become famous. Once fame and wealth are achieved, they become their own justification, their own morality. How one gets there is irrelevant. It is this perverted ethic that gave us investment houses like Goldman Sachs … that willfully trashed the global economy and stole money from tens of millions of small shareholders who had bought stock in these corporations for retirement or college. The heads of these corporations, like the winners on a reality television program who lied and manipulated others to succeed, walked away with hundreds of millions of dollars in bonuses and compensation. The ethic of Wall Street is the ethic of celebrity. It is fused into one bizarre, perverted belief system and it has banished the possibility of the country returning to a reality-based world or avoiding internal collapse. A society that cannot distinguish reality from illusion dies.
“I cannot hide my anger to spare you guilt, nor hurt feelings, nor answering anger; for to do so insults and trivializes all our efforts. Guilt is not a response to anger; it is a response to one’s own actions or lack of action. If it leads to change then it can be useful, since it is then no longer guilt but the beginning of knowledge. Yet all too often, guilt is just another name for impotence, for defensiveness destruction of communication; it becomes a device to protect ignorance and the continuation of things the way they are, the ultimate protection for changelessness.”—Audre Lorde, Uses of Anger (via caitielle)
“What is distinctive about the U.S. is that higher education is under attack not because it is failing but because it is public. It is now considered dangerous because it has the potential to function as a site where a culture of questioning can operate, the imagination can blossom, and difficult questions can be openly debated and critically engaged. Hence, many conservatives see higher education as a threat to their reactionary and corporate oriented interests and would like to defund higher education, privatize it, eliminate tenure, and define the working conditions of faculty to something resembling the labor practices of Walmart workers. While the universities are increasingly corporatized and militarized, their governing structures are becoming more authoritarian, faculty are being devalued as public intellectuals, students are viewed as clients, academic fields are treated as economic domains for providing credentials, and work place skills, and academic freedom is under assault.”—
Anti-Oedipus (1972) is a book by the French philosopher Gilles Deleuze and the psychoanalyst Félix Guattari. It is the first volume of Capitalism and Schizophrenia, the second volume of which is A Thousand Plateaus (1980).
Anti-Oedipus analyses the relationship of desire to reality and to capitalist society in particular; it addresses questions of human psychology, economics, society, and history. The book is divided into four sections. The first outlines Deleuze and Guattari’s “materialist psychiatry” and its modelling of the unconscious in its relationship with society and its productive processes; in this section they introduce their concept of “desiring-production” (which inter-relates “desiring machines” and a “body without organs”). The second section offers a critique of Sigmund Freud’s psychoanalysis that focuses on its theory of the Oedipus complex. The third section re-writes Karl Marx’s materialist account of the history of society’s modes of production as a development through “primitive,” “despotic,” and “capitalist” societies and details their different organisations of production, “inscription” (which corresponds to Marx’s “distribution” and “exchange”), and consumption. In the final section, the authors develop a critical practice that they call “schizoanalysis.”
The book draws on and criticises the ideas of a vast range of thinkers; as well as Marx and Freud, these include Althusser, Foucault, Lacan, Reich, Laing, Cooper, Jung, Klein, Oury, Jaspers, Hjelmslev, Peirce, Bateson, Clastres, Lévi-Strauss, Klossowski, Lyotard, Monod, Mumford, Turner, Wittfogel, Fourier, Kant, and Spinoza. Deleuze and Guattari also draw on a wide range of creative writers and artists during the course of their argument; these include Artaud, Beckett, Büchner, Butler, Kafka, Kerouac, Kleist, Lawrence, Miller, Proust, Schreber, and Turner. Foremost among its influences, however, stands Nietzsche—Anti-Oedipus may be considered a kind of sequel to The Antichrist.
Some of Guattari’s diary entries, correspondence with Deleuze, and notes on the development of the book were published posthumously as The Anti-Oedipus Papers (2004).
"Thousands have been campaigning for more than a year to stop Tesco opening in Stokes Croft, Bristol. The reasons for not wanting a Tesco in our community range from the impact on local shops and farmers through to deep concerns that the dominance of the supermarket model creates a risk of us not being able to feed ourselves in a future when oil prices soar. More than 2,500 petition cards were sent to Bristol City Council objecting to Tesco and 96% of the 700 people surveyed said they didn’t want another supermarket.
We have painstakingly played it by the rules, coming up with a multitude of creative ways to make it clear how unwanted this development is and that it goes against everything our community stands for. We have fought Tesco through the planning system, making an overwhelmingly strong case, backed by lawyers. Our objections clearly outlined how opening this Tesco store would pose a threat to public safety. But at a packed planning committee meeting it became astonishingly clear that the council were too fearful of the financial implications to refuse Tesco permission to go ahead. Our community is well known for having people who, if they are silenced, will act in a way that will ensure they will be heard.
The rioting in Stokes Croft last night is the result of a community being entirely ignored – there are people who are more than willing to break the law to remain true to what they believe.”
“… A concept is a brick. It can be used to build a courthouse of reason. Or it can be thrown through the window… .”—Gilles Deleuze. A Thousand Plateaus: Capitalism and Schizophrenia. (via seeyoulateraggregator)
“We may think we’re being scientists, but we’re actually being lawyers (PDF). Our “reasoning” is a means to a predetermined end—winning our “case”—and is shot through with biases. They include “confirmation bias,” in which we give greater heed to evidence and arguments that bolster our beliefs, and “disconfirmation bias,” in which we expend disproportionate energy trying to debunk or refute views and arguments that we find uncongenial”—motherjones
“Man is not alone in the universe, any more than the individual is alone in the group, or any one society alone among other societies. Even if the rainbow of human cultures should go down for ever into the abyss which we are so insanely creating, there will still remain open to us provided we are alive and the world is in existence a precarious arch that points towards the inaccessible. The road which it indicates to us is one that leads directly away from our present serfdom: and even if we cannot set off along it, merely to contemplate it will procure us the only grace that we know how to deserve. The grace to call a halt, that is to say: to check the impulse which prompts Man always to block up, one after another, such fissures as may be open in the blank wall of necessity and to round off his achievement by slamming shut the doors of his own prison. This is the grace for which every society longs, irrespective of its beliefs, its political regime, its level of civilization. It stands, in every case, for leisure, and recreation, and freedom, and peace of body and mind. On this opportunity, this chance of for once detaching oneself from the implacable process, life itself depends.”—Claude Lévi-Strauss; Tristes Tropiques  (via gwranda)
“Possibility is not reality: but it is in itself a reality. Whether a man can or cannot do a thing has its importance in evaluating what is done in reality.… That the objective conditions exist for people not to die of hunger and that people do die of hunger, has its importance, or so one would have thought.”—Antonio Gramsci (via dontbcruel)
"Let me now say something about what the word ‘solitude’ means. We know three solitudes in society. We know a solitude imposed by power. This is the solitude of isolation, the solitude of anomie. We know a solitude which arouses fear on the part of those who are powerful. This is the solitude of the dreamer, of the homme révolté, the solitude of rebellion. And finally, there is a solitude which transcends the terms of power. It is a solitude based on the idea of Epictetus that there is a difference between being lonely and being alone. This third solitude is the sense of being one among many, of having an inner life which is more than a reflection of the lives of others. It is the solitude of difference."
Audre Lorde: “Those of us who stand outside the circle of this society’s definition of acceptable woman; those of us who have been forged in the crucibles of difference; those of us who are poor, who are lesbians, who are black, who are older, know the survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those other identified as outside the structures, in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths. For the master’s tools will never dismantle the master’s house. They may allow us temporarily to bear him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master’s house as their only source of support”
Empathy is like a universal solvent. Any problem immersed in empathy becomes soluble. It is effective as a way of anticipating and resolving interpersonal problems, whether this is a marital conflict, an international conflict, a problem at work, difficulties in a friendship, political deadlocks,…