One member from your group must type up your responses and post them to blogspot no later than 11:45am Thursday, 12/2. Please include a header that says ICA #10 from Group # (whatever) and who your author is, then list the codenames of your group members.
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ICA #10
ReplyDeleteGroup #4
Dolphins2, Pena, Purple, Sr71-745
1. Spivak describes the subaltern as non-elites or those of inferior rank. These are the people that are outside the hegemonic power structure. She says that the subaltern is everything that has limited or no access to the cultural imperialism. These are the marginalized groups where she mostly identifies women as these. She also points out who doesn't fall under the subaltern which can be the working class or a discriminated-against minority on a college campus.
2. This question is asked in an attempt to gain a perspective from the subaltern. As stated in the passage, the historiography of Indian nationalism has largely been dominated by the elite. The subaltern, or marginalized populations, have in turn been ignored and not given “permission to narrate”. Spivak asks the question of “Can the Subaltern Speak” because even if marginalized people have significant things to say and narrate, they must overcome substantial obstacles before they can say anything. Thus, the question is asked in order to gain narratives from groups that have been oppressed in the past.
3. The relationship of western feminism to the 3rd world women is changing of Subaltern cultures to enforce the Western's culture of feminism. The author simplified this as "the white men protecting brown women from brown men". Gayatri Chakravorty Spivak questions her "western" education in "unlearning" the subaltern traditions, such as the Sati (where a Hindu widow ascends the pyre of the dead husband and immolates herself upon it). This rite was abolished by the British, while the Indian nativist argument is "the women actually wanted to dies". She argues that western feminism is pushing their beliefs on to the 3rd world women to "protect" them but never considered the feelings of the subaltern women.
ICA# 10
ReplyDeleteGroup 5 - Patricia Hill Collins
Running, Astarte
1) The contribution of black feminist thought is in its analysis of the intersectionality of oppression. This applies to all oppressed groups, not just to black women. This perspective takes the viewpoint of the oppressed group and analyzes the relationships between domination and resistance. A group is not just oppressed on the basis of their race, gender or class alone. Instead several factors compound on one another to create a matrix of domination. Black feminist thought also contributes the idea that in order for change to occur, the social consciousness of individuals must also change. This viewpoint applies to sociology in general, as it can be applied to the analysis of an individual’s relationship to macrostructures in society.
2) The matrix of domination is arranged along several axes and across multiple levels. The axes of oppression are those characteristics that a group or individual is discriminated on the basis of. For black women, race, class and gender are the three axes that influence their experiences most strongly. However, there are several other axes of oppression such as religion, ethnicity, sexual orientation or age. In addition to that, the matrix of domination is structured along three levels. This includes the level of a person’s own biography or lived experiences, the group or community level, and the level of the institutional systems. At the personal level, a black woman can experience domination in the form of domestic violence or abuse. In order to break free from this, black women must achieve freedom through self-knowledge. The group or community level is rooted in shared experiences and several overlapping cultural contexts, such as race, social class, and gender. The dominant group aims to replace the knowledge of the community with their own brand of thought. For example, “adhering to externally derived standards of beauty leads many Africa-American women to dislike their skin color or hair texture.” Within the institutional level, schools, churches, the media, and other large structures convey only the dominant point of view. An African American woman can go to college for the promise of education, but she will be indoctrinated with a Eurocentric masculinist perspective. Institutions promise empowerment but instead most require “docility and passivity”.
3. The Black feminist standpoint is the perspective from the black women who have experienced oppression. It arises from situations characterized by domination. In order to understand the standpoint of an oppressed group, and therefore how the dominant group affects it, one must have lived the experiences of the oppressed. Black feminist thought is more likely to understand the interrelations between privilege and power than the dominant group who is benefited. However, this is just one perspective. No one group has the power to determine “ultimate truth” and there are several different standpoints from other subordinate groups. The dominant group often has a vested interest in suppressing the thought of other less powerful perspectives.
ICA # 10
ReplyDeleteGroup # 5 - Patricia Hill Collins
Running, Astarte
1) The contribution of black feminist thought is in its analysis of the intersectionality of oppression. This applies to all oppressed groups, not just to black women. This perspective takes the viewpoint of the oppressed group and analyzes the relationships between domination and resistance. Several factors such as race, gender and class compound on one another to create a matrix of domination. This viewpoint applies to sociology in general, as it relates to the analysis of an individual’s relationship to macrostructures in society.
2) The matrix of domination is arranged along several axes and across multiple levels. The axes of oppression are those characteristics that a group or individual is discriminated on the basis of. For black women race, class and gender are the three axes that influence their experiences most strongly. However, there are several other axes of oppression such as religion, ethnicity, sexual orientation or age. In addition to that, the matrix of domination is structured along three levels. This includes the level of a person’s own biography, the group/community level, and the system of institutions. At the personal level, a black woman can experience domination in the form of domestic violence or abuse. The community level is rooted in shared experiences and overlapping contexts, like economic status, race and gender. The dominant group aims to replace the knowledge of the community with their own brand of thought. Women "adhering to the externally derived standards of beauty" may come to dislike their skin color and hair texture.
Within the institutional level schools, churches, the media, and other large structures convey only the dominant point of view. An African American woman can go to college for the promise of education, but she will be indoctrinated with a Eurocentric masculinist perspective. Institutions promise empowerment but instead most require “docility and passivity”.
3. The Black feminist standpoint is the perspective from the black women who have experienced oppression. It arises from situations characterized by domination. In order to understand the standpoint of an oppressed group, and therefore how the dominant group affects it, one must have lived the experiences of the oppressed. Black feminist thought is more likely to understand the interrelations between privilege and power than the dominant group who is benefited. However, this is just one perspective. No one group has the power to determine “ultimate truth” and there are several different standpoints from other subordinate groups. The dominant group often has a vested interest in suppressing the thought of other less powerful perspectives.
Oops, sorry. I didn't mean to post twice. At first it said it was too large to process, so I made a shorter version. You can just read the second one.
ReplyDelete-Astarte
ICA #10
ReplyDeleteGroup # 2
Molefi Kete Asante
Raja & Hershey & F Player
1. Afrology is the Afrocentric study of African concept, issues, and behaviors. Afrology studies African culture from the West as well as those native African cultures from the continent of Africa. Most of the research in Afrology is focused on relationships, customs, traditions, and the communicative discourses that are found in African cultures.
2. In terms of Afrology the three existential postures can be thought of as feeling, knowing and acting, but they have been come to known in more European terms as affective, cognitive, and conative What is different between these postures between Africans and Europeans is that for Africans, these postures are not exclusive separate categories. In contrast to European style, African thinking, feeling, and acting all tend to be very interrelated and are most effective when they are all in harmony simultaneously with one another.
3. Orature is the sum total of oral tradition, including vocality, storytelling, praise singing and naming. Orature is a form of human interaction, which is vital to communication and historical preservation, so in a way, orature enables discourse by passing on tradition in a fascinating and entertaining way, which enhances the process of passing down traditions.
4. The difference between how Europeans and Africans see things, according to Asante, is that Europeans view speech to be alive and moving in all aspects since the creative production is an experience or happening occurring within and outside the speaker’s soul. In contrast, the African seeks the totality of an experience, concept, or system. They looked for unity of the whole rather than specifics of the whole. Africans value considerations in the whole as more productive than considerations in detail.
5. The African speaker is a poet who gives concrete images producing compulsive relationships and invoking the inner needs of audiences due to the inherent power of the images. The speaker invokes tradition and the more powerful the speaker the more fascinated the audiences will be and the power of the speaker is derived from the experience of orality and spirituality of the presentation. When an African speaker possess excitement, his audiences participation is more assured .
ICA #10 From Group #3
ReplyDeleteTrinh T. Minh-Ha
Dazzler
Gottenyu
1. What is the “standpoint” that Minh-ha advocates?
Minh-ha believes that creating barriers between one type and another can be both helpful and harmful, since it helps people to understand the experiences of others. However, it also reinforces those differences that keep people apart. Her standpoint is that there is no definitive identity, but instead processes of identity that are constantly shifting.
2. What is the significance of I, We, You, and Me?
Minh-ha discusses that I is far to complex and cannot be conveyed through a single simple pronoun such as I. The I consists of complicated, endless layers both within itself and between itself and other entities. As such, I can also be i, we, you, me, us, etc. in any number of combinations or at any time. Additionally, these pronouns hold entities back from truly reaching their potential because they are not organically constructed.
3. Why is the statement “Third World Women” problematic?
This statement is contradictory because it is a generalization that carries unfair, negative notions of inferiority or vindictive messages of forthcoming superiority depending on who is interpreting the term. Third World is a problematic term because it relies on vague political affiliation and lumps together “poor” nations, denying them their uniqueness and value. It is also contradictory because people in these nations do not consider themselves to be “third” or inferior. The term is also ever-changing, perhaps because it encompasses (or encompassed) such a large group of countries and peoples that its meaning would inevitably change and carry different meanings for different groups as time passed. It also uses the presumed “First” and “Second” world nations as its reference, carrying implications of ranking that are inherent in the terms. Attaching “Women” to the term is an example of grouping people together in a way intended to easily label them without taking their individual circumstances into consideration. The term “Women” is meant to distinguish the third-world women from the men to demonstrate the hierarchy.
Group #4 Gayatri Chakravorty Spivak
ReplyDeleteshrapnel, plebe, jakelong, seattle
1. Subaltern studies would primarily be based on the development of the world through the eyes of an oppressed subaltern person. This is someone who is considered to be outside of the hierarchical power structure in modern society because of their socially politically and geographically irrelevance to social elites. In the passage Spivak talks about how the "project" in India is about rethinking the colonial times from the point of view of the peasants. This is an example of how a study would reverse what would normally happen in society where the dominant view is from the elite and give a voice to the marginalized group. Spivak would also discuss how in order to express ones thoughts or knowledge you must develop a western way of conveying yourself because if not you will not be heard. This can be seen as another tool to suppress the lower class further and not give them an outlet to speak.
2. Because the subaltern are outside of the hegemonic power structure and are generally marginalized groups, their views are often pushed aside and ignored. When talking about Indian colonialism, the colonized and especially the women are the subaltern. The author uses the example of the sati to point out that the views of the subaltern are suppressed and the subaltern cannot effectively “speak”. Instead of understanding that “the women actually wanted to die” the British banned the practice under the view that “white men saving brown women from brown men”. In many other cases throughout history, the subaltern, or the marginalized, are often unable to convey their side of the story. Instead, their views are overshadowed by the dominant views (the white man’s views). Therefore, the subaltern are effectively silenced and cannot speak.
3. As a developed nation, we often feel that western feminism is far more developed than the issues that third world women continue to face. In western nations, women are not only allowed to speak their mind, but thanks to strides from feminism, are often encouraged to do so. Third world women are not granted this right, and must remain silent in their obedience to men. Due to cultural differences and traditions that span centuries, western feminism has little, if any, actual effect on the rights of third world women.
ICA #10
ReplyDeleteGroup #1 - James Coleman
gmoney,aurora,deftones
1. Nation states are generally ethnically homogeneous, have a single religion or culture and are generally concerned with controlling boarders and keeping people inside their nation. Multinational corporations are seen in the macro-level sense. They are more concerned with profit than anything else, including the people who work for them. These corporations are only interested in profit. They want to open their countries boarders in order to get cheap labor from other countries. This is one of the biggest differences between the two. Nation states are trying to secure their boarders and keep jobs in the country and help their people. Multinational corporations are only interested in finding the best and most profitable way to produce a product. They also want to find a way to dramatically reduce cost is to get labor from other countries.
2. The conflict between nation-states and multinational corporations is a conflict for dominance of form. In terms of organizing the world, these two groups have formed a conflict between voice and exit, or between the democracy and the market; from individual-levels into macro-level outcomes. James Coleman also elaborates on how there is “little regard for national borders” and how nations have a monopoly over a coercive power within their borders. James Coleman also talks about the “principal points on which the two forms are in conflict have to do with movements of persons and goods.” In short, there is a conflict over dominance and form and the movement of persons and goods between borders. An example of a multinational corporation in the reading was Europe. This could be broken down into nation-states, like in the brochure example: Germany, Italy, Austria, France, Turkey…etc.
3. There were a couple of characteristics listed for the “new social science.” The first was a change in structural form from primordial to purposive. This reorganizes the production and distribution of private goods in a way that the “spillover benefits” for other activities are lost. From this, there is a loss of social capital. Another characteristic was a shift from household economies to a single independent economy. These boiled down to the realization that the question of how national legislatures can best further the reconstruction of society is irrelevant in social change. The new social science also must consist of both applied research and theory.
ICA #10 from Group #7
ReplyDeleteNancy Chodorow
mht914, victory, rayray, barca
1. Chodorow looks to Psychoanalytic Theory to explain why women mother. She feels that it provides us with a theory of social reproduction that explains major features of personality development, the development of psychic structure, and the differential development of gender personality in particular. However, she believes that women's destiny has been ignored. Psychoanalysis does not do an adequate job of actually explaining why it is only women that are biologically determined to mother, in that it relies on the innate femaleness in a girl, which leads to identifying with her mother.
2. This gives us a developmental theory of the reproduction of women's mothering. Women's mothering reproduces itself through differing object-relational experiences and differing psychic outcomes in women and men. Women are more likely than men to seek to be mothers, that is, to relocate themselves in a primary mother-child relationship as a result of having been parented by a female mother. This also contributes to the gratification women receive from the mothering relationship, which is also influenced by women's psychological and relational capacities for mothering.
3. Women's mothering continues to reproduce the psychological self-definition and capacities relating to mothering in women while inhibiting these same capacities and self-definition in men. The reproduction of women's mothering reinforces the generalized notion of women's position in the domestic sphere, which also reproduces the sex-gender system in society where a sexual division of labor and male dominance are prominent. Chodorow believes that this reproduction contributes to the perpetuation of women's social roles and position in the hierarchy of gender in society.
ICA #10 Barca89 Clara Curtrell rr69?376
ReplyDeleteGroup 9 Nancy Hartsock “Foucault on Power: a theory for women?”
1.) What does she mean when she says that issues of difference that divide men from women can also unite them? Examples
She explained that although issues of difference remind us that many factors which divide women can also work to unite some women with men, factors such as racial or cultural differences. When marginalized groups can name themselves, speak for themselves and participate in defining the terms of interaction. Since women are a diverse group of people, there are things about different women within the whole group that can unite them with men. For example, minority women maybe have a great deal in common with men who are also minorities, and this can work in a way to unite them.
2.) What are the 5 epistemologies that need to be understood to create a theory for women? What are the critical steps
1-to recognize women can be markers of history
2-work not just on conversation, but also that real and productive knowledge is possible
3-a theory of power that recognizes every day life is important and relevant
4-creating alternatives is difficult
5-contains a call to action and challenging power structures that exist
the critical steps to this are:
1-using what we know about ourselves as a basis for critique
2-creating possible alternatives
ICA# 10
ReplyDeleteGroup #6
Dolphin/ TGFL/ Supra
1. The history of the borderline affected the biography of the new mestiza with the victory of the U.S foces over the Mexico in the U.S. Mexican War. That victory forced Mexico to give up almost half of their nation, what is now called New Mexico, Texas, Arizona, Colorado, and California- The new fenced border that was created then after alienated the current Mexica citizens from their mother culture. People living in that region felt that they did not identify with the White Mexican, nor Indian culture, but rather an intersected mix which should be called a mestiza culture.
2)Anzaldua advocates that she should not be forced nor labeled by her appearance or beliefs but given the freedom to be whom she is without having to abide by her "cultural" expectations.
ICA #10 from Group #2, Molefi Kete Asante, 07261224, Wera, Koala
ReplyDelete1. What is afrology?
Afrology denotes the afrocentric study of African concepts, issues, and behaviors. It involves research of the systematic exploration of relationships, social codes, cultural and commercial customs, and oral traditions and proverbs
2. What are the 3 fundamental existential postures? Describe the difference for these postures for Europeans and Africans
The 3 fundamental existential postures are feeling (affective), knowing (cognitive), and acting (conative). The Europeans see these postures as separate and working apart at different stages, in order to study an object. Affective deals with a person’s feelings, cognitive deals with how an object is perceived, and conative is the person’s behavioral tendencies regarding an object. Afrology studies an object with all three postures working together to produce the best result.
4) Q:What is the difference between the way Europeans and
Africans see things?
A: Europeans have been known to look at the study of humans
from a scientific perspective, while Africans tend to focus on
human issues and behaviors. For a very long time, African studies
have been examined through an Eurocentric view and Asante is
theorizing the Afrocentric idea can be used to better explore the
unique culture, relationships, and social codes of the Africans
that only Africans can uncover. Europeans study the affective,
cognitive, and conative human conditions as separate entities;
however, Africans study the human conditions which they name
feeling, knowing, and acting as a very closely interrelated set of
conditions. Africans have specific customs and traditions that are
just as important as the written word, but go unrecognzied by the
European view, these can be expressions such as dance, music, and
oral tradition, Asante categorizes this as orature. Unlike
Europeans who focus on the details, Africans study the large
picture and how it comes together.
5. What is the African speaker? What are characteristics of the Afrocan speaker?
The African speaker is a person that holds together African traditions through the spoken word. He is also a man that gives commanding speeches by "producing compulsive relationships and invoking the inner needs of the audiences because of the inherent power of images [brought to life by his speech]" (Lemert, 2010 p. 502). This person has the power to fascinate, to create energy within an audience, the power to convince... The African speaker is a poet, not a lecturer and has a mastery of proverbs. This person provides "unbroken link[s] to the traditions [and] maintains that link organically" (Lemert, 2010 p. 502).
ICA #10 from Group #2, Molefi Kete Asante, 07261224, Wera, Koala
ReplyDelete1. What is afrology?
Afrology denotes the afrocentric study of African concepts, issues, and behaviors. It involves research of the systematic exploration of relationships, social codes, cultural and commercial customs, and oral traditions and proverbs
2. What are the 3 fundamental existential postures? Describe the difference for these postures for Europeans and Africans
The 3 fundamental existential postures are feeling (affective), knowing (cognitive), and acting (conative). The Europeans see these postures as separate and working apart at different stages, in order to study an object. Affective deals with a person’s feelings, cognitive deals with how an object is perceived, and conative is the person’s behavioral tendencies regarding an object. Afrology studies an object with all three postures working together to produce the best result.
4) Q:What is the difference between the way Europeans and
Africans see things?
A: Europeans have been known to look at the study of humans
from a scientific perspective, while Africans tend to focus on
human issues and behaviors. For a very long time, African studies
have been examined through an Eurocentric view and Asante is
theorizing the Afrocentric idea can be used to better explore the
unique culture, relationships, and social codes of the Africans
that only Africans can uncover. Europeans study the affective,
cognitive, and conative human conditions as separate entities;
however, Africans study the human conditions which they name
feeling, knowing, and acting as a very closely interrelated set of
conditions. Africans have specific customs and traditions that are
just as important as the written word, but go unrecognzied by the
European view, these can be expressions such as dance, music, and
oral tradition, Asante categorizes this as orature. Unlike
Europeans who focus on the details, Africans study the large
picture and how it comes together.
5. What is the African speaker? What are characteristics of the Afrocan speaker?
The African speaker is a person that holds together African traditions through the spoken word. He is also a man that gives commanding speeches by "producing compulsive relationships and invoking the inner needs of the audiences because of the inherent power of images [brought to life by his speech]" (Lemert, 2010 p. 502). This person has the power to fascinate, to create energy within an audience, the power to convince... The African speaker is a poet, not a lecturer and has a mastery of proverbs. This person provides "unbroken link[s] to the traditions [and] maintains that link organically" (Lemert, 2010 p. 502).
ICA #10, Mackie, Zorros10, Evajom, CCHS56, 12/2 Group 3
ReplyDelete1. What is Minh-ha's standpoint?
Minh-ha advocates a standpoint of recognition of the fact that in the social world there exists a dominant majority that attempts to systematically label all actors and structures in that world in reference to the majority themselves. This is flawed in that everything therefore becomes a consequence of the dominant majority allowing no room for truly independent actors to be recognized by what they see themselves as in the larger global arena.
2. What is the significance of I, We, You, and me?
Here Minh-ha is dealing with the idea that ICA #9 was based on, standpoint theory. While someone may choose to identify themselves as a student, that role changes as soon as their phone rings and mom, dad or a significant other is on the other end. While we try to statically identify ourselves using pronouns like I, you, he/she, etc. we fail to realize that our place in the world is not defined solely by what our definition is at that time but by the innumerable identities that encompass us as students, citizens, consumers, polluters, suspects, advocates, family members, and so on. While we may not recognize or give credence to each of our identities at any given turning point or decision junction, it is crucial to realize that who we are is a medley of each of our different selves that comes into play in various scenarios and at various times throughout our day.
3. Why is the statement "Third World women" problematic?
While initially the term "Third World" had a very specific meaning, in today's rhetoric "Third World" comes to represent those underprivileged and disadvantaged, marginalized from the dominant group. The reason the term "Third World women" is problematic is because it is not used solely to indicate women who actually reside in Third World states, but to also represent those women who are systematically disadvantaged in First World countries. Those in the First World countries are irritated and annoyed when sociologists suggest that within their state their exists a Third World, of which certain women are underprivileged. For those in the dominant group, the term "Third World women" carries with it notions of attachments to their origin countries or of their ancestry. They neglect to realize that there is a struggle of gender and racial hierarchies within their own country which establishes certain women in a "Third World."
Zorros, Evajom, Shaefer, Brent,
ReplyDeleteICA #10 From Group #3
Trinh T. Minh-Ha
1. What is Minh-ha's standpoint?
Minh-ha advocates a standpoint of recognition of the fact that in the social world there exists a dominant majority that attempts to systematically label all actors and structures in that world in reference to the majority themselves. This is flawed in that everything therefore becomes a consequence of the dominant majority allowing no room for truly independent actors to be recognized by what they see themselves as in the larger global arena.
2. What is the significance of I, We, You, and me?
Here Minh-ha is dealing with the idea that ICA #9 was based on, standpoint theory. While someone may choose to identify themselves as a student, that role changes as soon as their phone rings and mom, dad or a significant other is on the other end. While we try to statically identify ourselves using pronouns like I, you, he/she, etc. we fail to realize that our place in the world is not defined solely by what our definition is at that time but by the innumerable identities that encompass us as students, citizens, consumers, polluters, suspects, advocates, family members, and so on. While we may not recognize or give credence to each of our identities at any given turning point or decision junction, it is crucial to realize that who we are is a medley of each of our different “selves” that comes into play in various scenarios and at various times throughout our day.
3. Why is the statement “Third world women” problematic?
While initially the term "Third World" had a very specific meaning, in today's rhetoric "Third World" comes to represent those underprivileged and disadvantaged, marginalized from the dominant group. The reason the term "Third World women" is problematic is because it is not used solely to indicate women who actually reside in Third World states, but to also represent those women who are systematically disadvantaged in First World countries. Those in the First World countries are irritated and annoyed when sociologists suggest that within their state their exists a Third World, of which certain women are underprivileged. For those in the dominant group, the term "Third World women" carries with it notions of attachments to their origin countries or of their ancestry. They neglect to realize that there is a struggle of gender and racial hierarchies within their own country which establishes certain women in a "Third World."
This comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteICA #10 from Group #2, Molefi Kete Asante, 07261224, Wera,Thunder, Koala
ReplyDelete1. What is afrology?
Afrology denotes the afrocentric study of African concepts, issues, and behaviors. It involves research of the systematic exploration of relationships, social codes, cultural and commercial customs, and oral traditions and proverbs
2. What are the 3 fundamental existential postures? Describe the difference for these postures for Europeans and Africans
The 3 fundamental existential postures are feeling (affective), knowing (cognitive), and acting (conative). The Europeans see these postures as separate and working apart at different stages, in order to study an object. Affective deals with a person’s feelings, cognitive deals with how an object is perceived, and conative is the person’s behavioral tendencies regarding an object. Afrology studies an object with all three postures working together to produce the best result.
3. Orature- African orature can be based on 4 factors. Those are
histotical, African culture expectation, the people are an art
form , and the it being codified. Orature is the oral transmission
of narratives and customs. Orature corresponds in the sphere of
the spoken word to literature as literature operates in the domain
of the written word. It affects discourse by allowing people to
study the African culture from a literal standpoint instead of
perceived bias's.
4) Q:What is the difference between the way Europeans and
Africans see things?
A: Europeans have been known to look at the study of humans
from a scientific perspective, while Africans tend to focus on
human issues and behaviors. For a very long time, African studies
have been examined through an Eurocentric view and Asante is
theorizing the Afrocentric idea can be used to better explore the
unique culture, relationships, and social codes of the Africans
that only Africans can uncover. Europeans study the affective,
cognitive, and conative human conditions as separate entities;
however, Africans study the human conditions which they name
feeling, knowing, and acting as a very closely interrelated set of
conditions. Africans have specific customs and traditions that are
just as important as the written word, but go unrecognzied by the
European view, these can be expressions such as dance, music, and
oral tradition, Asante categorizes this as orature. Unlike
Europeans who focus on the details, Africans study the large
picture and how it comes together.
5. What is the African speaker? What are characteristics of the Afrocan speaker?
The African speaker is a person that holds together African traditions through the spoken word. He is also a man that gives commanding speeches by "producing compulsive relationships and invoking the inner needs of the audiences because of the inherent power of images [brought to life by his speech]" (Lemert, 2010 p. 502). This person has the power to fascinate, to create energy within an audience, the power to convince... The African speaker is a poet, not a lecturer and has a mastery of proverbs. This person provides "unbroken link[s] to the traditions [and] maintains that link organically" (Lemert, 2010 p. 502).
ICA10 Coand Group 1
ReplyDelete2. Where and why are they in conflict?
Multi-national corporations and nation-states according to Coleman are in conflict over which mode is better at organizing society’s global social systems. The two differing forms have conflicting ideas on the movement of persons and goods in the global social system. For example, corporations are more interested in moving goods and people to obtain economic growth, while nation-states vie to preserve economic inequalities by not emphasizing such movements. Thus, the conflict between the two forms lay in which mode is more interested in utilizing democracy and the market as a way of promoting its own individual preferences for economic gain.
ICA 10
ReplyDeleteGroup 8
Judith Butler, “Imitation and Gender Insubordination”
Sacala, 1602, Morrison
1) What does Judith Butler say about performing our roles in society?
Judith Butler says that our roles are solidified in society through the constant repetition of performative acts. She says that one’s “being’ (in her case, her sexuality) gets established, instituted, circulated, and confirmed depending on where and how she plays the role of a lesbian. That is not to say that she is not always a lesbian but when she actively plays the part by publically assuming a lesbian “I” and repeating acts deemed lesbian by heteronormative ideas she establishes the very instability of the category. She believes that sexuality is unstable and it is only upheld by the constant repetition of itself.
2) How does Esther Newton describe drag?
Esther Newton describes drag as, “drag enacts the very structure of impersonation by which any gender is assumed” and “Drag constitutes the mundane way in which genders are appropriated, theatricalized, worn, and done; it implies that all gendering is a kind of impersonation and approximation.” In other words, Newton is implying that there is no original gender and that gender is only constructed in the way that individuals perform their gender.
3) What is performativity?
It is a way to act out, imitate, or put on a performance of gender, almost an exaggeration. Butler uses the example of a drag, where it should not be "considered the honest expression of its performer's intent." It is a way to perform a specific gender or way of being in a discursive manner. Your "identity" is reflected in the performance and you become what everyone has made their own conclusions about.
4) According to Butler, heterosexuality is at risk because of the parodic or imitative effects of gay identities that work neither to copy nor to emulate heterosexuality, but rather, to expose heterosexuality as an incessant and panicked imitation of its own naturalized idealization. By having heterosexuality always in the act of elaborating itself, is evidence that it is perpetually at risk. This is because it knows its own possibility of becoming undone. Heterosexuality can never eradicate the risks that attest to its profound dependency upon homosexuality because it seeks fully to eradicate as a prior parody of gender norms. These, which claim that the originality and realism can affect a certain kind of naturalized gender mime.