mobility

There has been a tendency to consider movements as either effects of power relations (labour migrations, land dispossession) or as forms of resistance from situations of subordination (modern nomadism and the flaneur as escapes from state discipline). There are some aspects of this movement that are effects of power relations: the definition of state sovereignty over the Chaco, capitalist advance over the region. We can also understand some movements as forms of escape from state control: resettlements, hunting and gathering expeditions. However, in the context of an embrace of “flexibility” as a dominant value of the economy and in the face of an increasing development of technologies of policing movement and controlling access, it would be a reduction to consider movement as only an effect or a form of resistance to power relations.

Subjectivity

Bueno volvi a Grossberg, aunque en un punto me habro, por que trae a discusion todo lo que me intereza. Grossberg ademas especializa la subjetividad y eso es exactamente lo que me intereza. Un punto en el que estoy desde ayer es si poninedolo en dialgo con massumi nos queda que el cuerpo y el movimineto son las fuerzas que se transforman lugo en "sujeto", espacio y lugares. claro es imposible pensar en cuerpos moviendose por algo que no es espacio social, y me quedo pensando si hay cuerpo sin interpelacion (butler y althuser dicen que no), aca me sirve rsossberg de nuevo en pensar que los cuerpos estan en algun lugra que no es posicion de sujeto necesariamente (esto es una critica un poco de mas de massumia grossberg) pero si es posicion que da ciertas posibilidades de movimiento y reposo y cirtas posibilidades y potencia para actuar. por eso mas que lugares sociales esas localizaciones son las trayectorias entrecruzadas de las que habla massey. el sujeto ntonces seria algo secundario que viene de la separacion y la reagrupacion, que en la modernidad ya sabemos mas o menos como opera. en este punto me da nostalgia la nocion de clase que al menos presneta un sujeto colectivo que transforma y actua no como uniformidad pero si como fuerza que se suma. si voy a mantener la nocion de sujeto que no reprodusca la individualidad y la agencia como puntos de partida, necesito algo que me permita esa dimnsion, pero que de posibilidad a comunidad definida por sus miembros prescindibles (deberia leer el agamben que menciona grossberg).


Subjectivity, identity and agency have been central concepts in contemporary debates over the possibilities of transformation and manoeuvre within a given social structure. I follow Grossberg (1996) in his critique up to a certain point at which I diverge. Identity and agency have generally taken for granted modern notions of subjectivity as individual and rational. Agency tends to understand action as a strategy and a negotiation, disregarding the unrational aspects of practice. Identities have stressed what are the mechanisms by which people act together within a given articulated formation, this is within a given system of equivalences that unify in order to be recognized by an exterior. Identities have been criticised as ignoring the inequalities and misunderstandings that also bring people together as well as the internal power relations in any given articulation. Both perspectives take as a starting point an individual modern subject, they collapse it with the notion of identity (sef) and agency and leave no alternative to modernity. Theories based on the negative construction of the other as a necessary movement of modernity, negate any possibility of a constitution of something different than modernity. Difference is the other that threatens form within or from the outside to the order of things. To unpack the three concepts he proposes to understand three levels in the process of individuation: subjectification that results form the positioned body in geopolitical organization of space, self as inscription of difference in the body, agency as the possibilities available to act over space in regards to the power organization of space and difference.
This is why Grossberg proposes to think of subjectivities by the means of alterities. He proposes to think of a positive and spatialized subject, and as the capacity of affecting and being affected. I agree with him but I still consider that is not very clear how he makes this subject into a collective one, and especially how he understands what is before the subject. What comes before the subject for Masumi is movement, bodies and the capacity of affecting and being affected. I consider that Massumi again concentrates too much in the individual body, even when he is making very interesting analysis of politics becoming affective. It does not offer me ways of understanding how a body can become part of a collective bodies and where are the openings for collective subjects.
I consider movement, subjectivity and spatiality as ineviatably embodied. I am interested in describing the directionality, trajectories and speeds of different types of movements, considering what is the intensity of those involved in them and how much they get empowered by them. In this way my project searches to make a contribution to the study of spatiality by engaging to the experience of movement as a not just a hiatus of in betweenness, which fades under the “concrete” definition of places, but as a significant moment of generative practice which can both recreate and transform the configurations of power over space and the unfolding possibilities of subjectivity to vary.

soccer !!

esto fue el finde pasado. el equipo amateur de antropologia sufrio una enormes pero heroica derrota frente a los sociologos. quevachacher,

middterms everywhere

Sedentary metaphysics- Critique to Malkii

No se si esto queda pero fue una noche de hacer una critica a la idea de sedentary metaphysics, para pensar por que me estoy alejando de ese argumento.


The concept of structured mobilities (Grossberg 1992) considers how places are made in tension with one another, as they are shaped through people’s spatial trajectories. I will examine mobility as a bodily spatial practice (Lefebvre 1991, De Certeau 1984), which contests a system of alterity that ascribes indigenous people the status of an internal other of the postcolonial nation-state (Alonso 1994, Ramos 2003). Through a variety of forms of discipline, state agencies have historically tried to “fix” these groups in well-bounded places. From that perspective indigenous mobility is a practice that challenges the “sedentary metaphysics” of the state that assumes that people and social groups are attached to fixed locations (Malkki 1997).
However sedentary metaphysics cannot be considered as the only way in which state constitutes power through and over space. It is also through the control of movement rather than is prevention that state constitutes post disciplinarian forms of power. If movement and displacement of population have been a focus of concern among researchers identifying the effects of the globalization of capital this movements do not necessarily and always contradict the logic of the state and its connection to economy. So if the tension between state and globalization has been considered thoroughly to the point of claiming for the possibility of dissolution of the former (Appadurai), in this context sedentary metaphysics could be regarded both as a reactionary movement and as a logic of a power in dissolution. I want to consider it however as one of the necessary dimensions of the logic and the way nations find their materiality.
At the same time we need to consider that a controlled movement is in the base of the constitution of new forms of power. Deleuze (19xx) proposes that we live in a post disciplinarian society or society of control based on constructing subjects in their relation to things in the word in a way in which there is no sanction but the possibility of moving: always within a given paths and always being monitored. If this type of power is about the control of the flow then sedentarism is not necessarily a logic contributing to shape this form of power but rather what is condensed in the discourse of flow and flexibility, and not in the logic of a positioning and “fixation”.
Sedentary metaphysics can also be complicated through a number of cases in which movement back and forth form the “rural” to the “urban” are not challenging but rather part of state projects, for example of indigenous intellectuals education (Grant 1992: 88), of labour migrations (Gidwani ), or within movements of nationalist intellectuals that rather than threatening the state expand and consolidate it (Anderson) just to mention some cases.
We can link sendentary methaphysiscs with what Grossberg proposes to call the definition of social jurisdictions as an action of machineries territorializing subjects into place. Jurisdictions include not only the places but also the access and connections between them. Jurisdictions define which types of subjectivity (both organized hierarchically and into systems of difference) can access an circulate where, and how much empowered they can become in these movements. With this we can go beyond the mapping of difference in place to consider the way movement gets regulated. However we can critique to Grossberg that stability of this jurisdictions is never at rest. This does not mean that the jurisdictions are negotiated, which in a way they might be, but there is also always unexpected turns that emerge form the encounters in space. There is thus always more complex devises to control the speed of movements and to attempt to canalize them (Virilio). Technologies of control of movement, its canalization and the possibilities of its detention (war) are not the same as redefining jurisdictions. It is in this point that I see power over space operating effectively.

An anthropological introduction to YouTube

Timo

Un de las personas mas lucidas con las que me cruce, se fue para otro lado a los cuarenta y cortos. Se fue llevado por algo tan evitable como la tuberculosis y la falta de comida, algo que sabemos que pasa todos los dias, pero no deja de ser una certeza tremenda. Bueno igual pensar en Timo da alegria siempre. La ultima vez que lo vi fue en un encuentro de educacion en formosa al que viajamos mucha gente junta y en monton del lote al campo, no paro de hablar de lo lejos que estamos de cualquier educacion indigena y de la dureza de lo que se viene, pero siempre desde el optimimso y contento de que estuvieramos todos juntos conversando.

Aca una parte de una charla con el sobre el monte

Es mejor mariscar entre amigos porque uno ya se conoce las mañas, en el monte compartís todo, así que tenés que conocer bien a las personas. Algunos les cuesta compartir, se llevan su mate para tomar solos. Entonces si no lo conocés por ahí lo tomás a mal y empezás a pelear y eso no está bien. Por ahí otros que entran al monte y ya empiezan a pelear, hablar mal de otra gente. Eso tampoco está bien, porque estás distraído, y lo que decís se puede venir en contra tuyo. Vos en el monte no tenés que mandarte la parte, ninguno va a decir a los demás lo que tienen que hacer. Tenés que ir con personas que estén bien con vos, que sepan compartir, que estén atentos. Es importante que te cuiden si te pasa algo, así como vos lo vas a cuidar si viene el peligro, no vas a salir corriendo. Si no estás bien con la gente mejor que ni vayas al monte.

la imagen viene de indymedia
http://media.argentina.indymedia.org/uploads/2006/04/timoteo_francia.jpg

wesimantel

The exploration of Mary Weismantel shows the relevance of the study of sex and race as organizing the categories of a hierarchical grid constituting the Andean societies. She shows how the classifying grids of sex, gender, race and ethnicity are mutually interpenetrated and result form colonial experience. She gives a relevant role to the action of exchange as creating racial identities. The author demonstrates how issues of culture cannot be considered in isolation form but rather in connection to social and biological reproduction. She positions herself along with anthropologist such as Marisol de La Cadena (2000), in rethinking the study on ethnic identity as not only as the production of meaning and affiliation to a particular grouping. These authors search to overcome the idea of identity as only a symbolic super-structural product by taking into account the role of sexual interactions as a form of connectivity of social bodies and as a site of transmission of social qualities through the exchange of qualities through blood.

To analyze this aspect of materiality of social categories, and stating that she is considering the materiality symbolism and the meanings of practice, she takes the dichotomy between Pishtacos and Cholas as foundational division of the Andean society after the conquest. Pishtacos is a mythical figure that represents a white man that is armed with a knife and wanders in the night in search of Indians. There are multiple accounts related to the Pishtaco in the present and through time, having changed his shape from a religious priest to an hacendado, form a medical doctor to a soldier. The common characteristic of it is that it searches for Indians and kills them to extract their fat, they rape indigenous and mestizo women and castrate indigenous men. But Pishtacos are not just a destructive figure, they have the aim in their killing of extracting fat to sell it.

Killing is part of a process of production under capitalists logic which has the aim of obtaining a profit. Thus, Wesitmantel proposes that whiteness is constituted as an activity as well as an identity, and innate condition. Whiteness is a type of performance that results form and permits, accumulation. Accumulation is possible in unequal exchange relations, in this case, exchange is done in hierarchical sex relations. This condition is associated to the possession of certain objects, such as cars and guns that are represented as body parts and markers of identification. As Diane Nelson (1999) would argue, this is both a critic and a literal image of society. In accordance to the first, Pishtacos are seen as something un-natural and so evitable, thus they are not a fatality. Also they are an almost literal expression of the colonial and Post-colonial relations between white, mestizos and indigenous.

The counter part of Pishtacos are the mestizo women, whose common place is the market, known as Cholas. Weismantel analyzes how they are genderized, represent the nurturing reproductive figure, but also the whitening of society. Cholas are categorized only as women, there are no cholos, and who have a white man as eventual partner to have their children. Cholas are thought to be born form the union of an indigenous woman and a white man. Thus they embody the colonial clash and the violence in it, a violence that is not only to conquest a territory but an appropriation by rape of the indigenous bodies. They are single mothers and attributed a exacerbated sexuality. They are the object of desire of white men who see in them the wilderness of indigenous and the beauty of white women. She also analyses the mythical opposite of the Pishtaco, the Mama Negra, black mother a woman with exacerbated sexuality and reproductive power, strong and defiant of white men. In accordance to this strength and independence she has virile qualities which are symbolically condensed in the possession of penis. The black mother then condenses some of the qualities of the cholas, seen as negative by hegemonic discourses, and so stresses the contested positioning of their identity.

The author shows how this dual oposition organizes the structure of inequalities according in relation to blood, class and place. Thus, as De La Cadena (2000) has argued, indigenous are the pure settlers of the rural areas who have not mixed with whites. White women in this grid are correct partner for a white men and owners of a “controlled” sexuality. Interestingly the uncategorized people are the indigenous and mestizo men, whose bodies cannot contribute to whitening, and whose location is restricted to the rural areas.

There are a few critics that can be posed to this work. On the one hand, the ambivalent regarding of Pishtacos as a part of reality yet then differentiating them form Cholas as being only imaginary. In this way if we follow Taussig’s (1987) logic we could argue with her that Pishtacos are in fact real, as fiction is a constitutive component of reality. The other is the ambivalent extension of the location of her fieldwork. Not being a multi-sited ethnography, she takes the Andean regions as a unity disregarding the national and regional differences. She even jumps into examples of the Caribbean islands (sse page 201) and Brazilian fazendas. The connection between different colonial situations is no doubt enlightening, yet the heterogeneous source of the sources she analyzes lead us with the question about which are the different situations of each case. Different authors have analyzed the weight of national, regional and provincial particular processes in the production of subjectivities in contemporary Latin America (see for example GEAPRONA 2005 ).

Finally, is curious that the author, does not take the analysis of sex to the analysis of social production and reproduction into the further implications these concepts. She analyzes the generation of racial categories as a result of exchange, as a trading activity that permits accumulation, which is one constitutive factors of race. She leaves outside the analysis the way sex produces the racial, gender and ethnic inequalities of the people involved. Also sex implies the gestation of people who will be ascribed to a particular category in the social structure. This is sex produces the people involved into particular type of subjects as well as reproduces society and its structuring. This reproduction has yet some transformative effects as it is directed to towards the whitening of people. Even she reaches some of these conclusions, looking to production and reproduction permits to see the unfolding of the processes through time, rather than considering them constant and invariable type of interactions. The analysis of exchange then make it difficult to understand the shifts and create an overlapping effect of events happened in different periods as analogous types of interactions.

To finish it can be said that the salient contributions of Weistmantel’s work is to reconsiders the correlation between sex, race and ethnic categorizations that are not just abstract classifying categories. Rather they constitute the bodies and possibilities of subjects. They locate people to certain places, attaching identity to certain locations. She offers a case analysis of perspectives that brings back to reflection sexuality not only as reproduction (in classical Marxists terms) or a sphere of discipline of bodies to produce social differentiation (in Foucaultian terms). Sexuality is also an interaction generating social categories.

deluze y gutari a thousand plateaus

deje esto para el final para que decante un poco. en buenos aires fui de oyente a unas clases (7) donde hablaban de la primera parte y ahi dos companyeritos, muy interesantes y apacionados, y que me recomendaron varias buenas lecturas complemetarias meintras tomabamos cafe, me anunciaron que me tomar'ia 10 anyos entender algo de k y esquizo. asi que aun si entenderlo espero arrebatarle algunas cosas que sirvan.

Deleuze and Guatari open thier book giving some directions into how to make the reading as well as establishing a base for their work. They position themselves outside the genealogy of state philosophers that they claim have contriuted to build a state power [among others by claiming a distinction between reality and representation, and the possibility of the aproximation of the real to a more perfected ideal that is represented by the state]. They will present pairs of concepts that is not implying a dualistic distinction but is a form of presenting different a form of connecting that establishes divisions and hierarchies and alternative momevents. Non is absolute in its result, and both get confused, but this is a presentation choice i understand.
They use the structure of plateaux following Batson notion of it: the making of a zone of intensity that instead of being evacuated and exhausted maintains its level as much as possible. This will be the opposite to a western climax as a drain of accumulated energy. [bateson lo usa luego para explicar la esquizo]

1. rhizome and tree
[esto me importa por Metodologico] The point is asking how does something work rather than what does it mean. Looking at work implies: how does it function?
what is connecting?
in connection to what is it transmitting intensities?
how multiplicities connect to other multiplicities?
how does this connection transform the parts/bodies connected?

To talk about how something work is different than to talk about how ideology is being produced, and what are the real relations that ideology is veiling. They claim that: "There is no ideology and there never was." (p4) The state philosophers work with a tree structure: hierarchical, dual and dialectic (states that are an improvement of previous states). The propose to follow a rhizome logic: with no given order, no centre periphery, no predefined movements, multiple. Any point of the rhizome can be connected to anything other and must be." (7)
In the rhizome there is no hereditary code but a flux of intensities.
[meth] The rhizome has no beginning and no end but only a midle. (20)
"Arborescent systems are hierarchical systmes with centres of significance and and subjectification, central automata-like organized memories." (16) If the tree is made of points and positions, the rhizome only of lines
However there are arborescent structures emerging form rhizomes and also rizhomatic roots of trees.

2. assamblage and multiplicities. (no encuentro las notas sobre las maquinas y el deseo pero basicamente el deseo conecta mas que busca la carencia y las maquinas incluyen toda serie de multiplicidades - humana y no humanas, animales y no animales, esta es la base de su postura antihumanista creo, por que implica un "funcionamiento" mas aca de la accion racional o de una estructura social, masumi da el ejemplo de tirar un piedra y romper la venta y todos los niveles en los que se puede entender, donde la piedra y la furz que lo arroja tambien son importantes)

Principles of Connection and heterogeneity. Ennunciation does not escape this, thus a semantic chain is connected with diverse forms of coding. Enunciation is also part of machinic assemablages and not a question of decoding, the wuestion is what is being connected and how does it work.
Principle of Multiplicity. Multiplicity imples the need to approach in extension, no discrete elements separated for their connections. They are flat as they occupy all the dimensions they can possibly do in a given plane [esto no lo entiendo]. They are defined by the outside, the possibility of connecting to other multiplicities and changing in nature.
Assemblage is the increase in the dimensions of the multiplicity through connections, by adding up. The basic relation is to add.
Multiplicities can be either heterogeneous, continuous, and qualitative or homogeneous, numerical and discrete

3. territorilization deterritorialization and reterritorialization - cartographies
Principle of asignifying rupture: the rhizome can be broken and this implies nothing as it can start again form any fragment. Ruture is deterritorializaton or a pat becoming detached form an assamblage, cretaing the possibilities for other configurations, by being reterritorilized somewhere else, an organization will stratify parts again. Rupture-Deterritorilization may be pushed by the circulation of intensities. Deterritorilization is about lines of flight that undo the strata and makes new connections. [como lo demustra el ig nobel de arqueologia: el armadillo desarma la estratigrafia del arquologo]
The rhizome is not good for a structural or generative analysis, to follow a genetic line or a structure is a This are principles of tracing would be about following predifined lines [transectas], rather than of producing a map of a number of connections to be discovered in the process. Maps then need to remove the blockages by fostering connections, and finding the many ways of entering.


4. nomad - war machine - and state
They propose to relate to the outside of a given territory by producing an assamblage that connects to it, and not by producing a model. Though need to be nomadic in order to connect to this outside, unlik the sedentary production of history, writen form the position of the state, within its structure. To map is about coming back and forth and using different speeds.

In the chapter Nomadology - war machine, they expand on the a nomad organization that precedes the state. they use a number of anthropological references to define what is the nomad.

The nomad moves across the desert with no prefigured direction. The stops are operative but not define a territory, any eye of water. They follow no path but advance and define in the way. [estos son algunos de los errores antropologicos de su argumento, basados en lecturas estudios de cr que ademas de estructuralistas fueron luego bastante criticados por el tipo de dato que producian] The nomad are guided only relatively by a magician, who has no funding pact with the group. The king has always been portrayed as good, clear and fair, while the magitian as obscure, arbitrary, unfair. this is the state logic warning against the nomad.
The state attempts to prevent war as much as it can, the nomad contrarily develops the war machine to be able to advance when the state develops and is in its way blocking movement. The nomad is a free floating war machine, composed of warriors. The state is more about police that prevents confrontation [esto vienen de virilio creo]. The state is about regulating the social through distinctions state-subjects of state, men and women. To have a military force the state appropriates a free war machine, thus the constant problems between state and army.
They use Clastres society against the state to explain why the nomad is different form state and rather develops mechanisms to prevent form becoming a state. The mechnisms are diminihing the prosperous and the arrogant, sorcery and the other etc.
But also war is a way of preventing form state to emerge as a central organization organizing and distributing social work.

The state main functions, aided by state science, are related not to producing but to internalizing the nomad body and the nomad band, sedentarizing them, regulating movement and organizing labour and rest. They dedicate a long examination to the production of science. The nomad creates an inexact science, that is always being appropriated by the king. The science of state finds correspondence of form and matter, restricting possibilities of other forms of association. The state is woried in reproduction raher than in following, a process that is constantly extending territory rather than fixing. The nomad science produces a smooth space, a field with no measures, that resists euclidian space by the possibility of undefined multiple vectors. It is nomos vs logos.

(toda esta seccion de vuelta no numeros de paginas)

5. smooth and striad

"the nomads do not move they leave to conquer or die" (482). The travell with a prefigured destination is the travel of the state apparatus. Voyage in place is the name of all intensities, even if they only develop as such. "What distinguishes the modes of voyage is the manner of being in space, of being for space." Travelling smoothly is uncertain and about becoming something different and multiple.
The striad is the closed space produced by the state apparatus to infold the nomad. But also the "multinationals fabricate a kind of deterritorilized smooth space in which points of occupation as well as poles of exchange become quite independent of the classical paths of striation. What is really new are the always the forms of turnover." (492)
To translate the smooth to the stria is not a secondary operation, not just to substitute trasversed space for movement. It consists in subjugating, overcoding, metricizing it. An example is the traslation fo intensive into extensive, or qualitative multiplicities of distance into a system of magnitude. The smooth allows the creation of the striad, the striad reimparts the smooth (smooth space of capitalism).
What defines the straid is that the number of diemnsions are given and this makes it possible to asigns constant directions.
While smooth space is that it does not have a dimension higher than which it moves through [aca de nuevo definenen esto como flat multiplicity y no entiendo muy bien que queiren decir]. The smooth space is a zone of indiscernability, an unexact multiplicity, constituted by an accumulation of proximities. The space escapes striation through deviation and through the spiral.
If gravity is a given force of atraction, Work is a force of displacement in a certain direction. Labour is to free action what in physics gravity is to work. Both transform free action into a defined movement. Work is an invention of the state, appears with the creation of surplus labour.

The smooth space is a haptic space. The orientation and links are in continuous variation. Creative process is done in the smooth space. The smooth space is made in the abstract line of the nomad (aca no entiendo por que abstracta) The striad is made in the concrete line. The abstract all is pure intensity, it is the live that is before the organism, inorganic, germinal, a body without organs (no organization no hierarchies).
What is interesting in the distinction of smooth and straid is the passages form one to the other. How the forces at work within the smooth straite it, and in this striation new forces develop new smooth spaces. Movements, speed and slowness are sometimes recreating the smooth.
Smooh spaces are not in themselves emancipating, but the strugle is changed in them, life finds new obstacles, invents new paces and finds new ways. "Never belive that smooth spaces will sufice to save us" (500)

bueno y con esto culmina la obsecion lectora por encargo. es un poco torturante el marco del examen pero leer y pensar siempre esta bueno. pero espero seguir subiendo cosas que lei, por ejemplo para los multiples grupos de lectura.

Chatarjee whose imagined community?

He starts pointing to the fact that nationalism as a phenomenon is beyond research within "area studies". But this prevents to see the particularities of nationalism in the context of anticolonial movements in which nationalism was framed as a an emancipatory project. But with the normalization and discipline instituted by the state it is relegated to the past. The revolutionary aspects are categorized as ethnic politics of minoritarian groups while the state represent the interests of elites. If nationalism was considered one of Europe's significant gifts to the rest of the world [pero ojo que siempre se olvida el capitulo de anderson sobre los nacionalismos americanos y la pregunta de como es que se consolidan aun antes que en europa, otro contexto colonial y aca el nacionalismo aflora como vanguardia y no solo como imposicion]. Anderson's idea of nationalism as imaginated brings teh problem to a universal level. He argues that europe and america [but also LA] develop modular institutions that are then adopted by asian and african nations. The critique he poses is what is the room Anderson leaves for imagination in this "adpted"/ imposed nationalisms, as both colonizationa and anti colonial movements would be part of a european imagination. "Even our imaginations must remain forever colonized". He claims that the most powerful results of (anti)colonial nationalism emerge form difference with the modular european ones.
Nationalisms not only about institutions but the movements create their own domain of sovereignty even before the actual struggles. The do so by dividing the domain of the material from the one of spiritual. In post colonial nationalism the european superiority is recognized in the field of economic production, but the spiritual is considered to be an asian superiority and thus made as a essence of cultural identity. The implications of this are that these nationalism produced the spiritual as its domain of sovereignty, and thus by refusing colonial intervention over this domain, it generates its own reform towards modernity ("eastern" modern subjects are going to be materially emulating western achievements but spiritually superior, thus eastern modernity is shaped by eastern intellectuals as a better modernity, an emprovement to western one). If nation is about imagination this asian imagination generated is own field of overeignty even under colonial rule.
The spiritual reform is thus based on the construction of a national language, and through establishing a national literature, drama, art, education and family . This is a central domain to understand the "inner" difference of postcolonial nationalism. The "outer" recognizes no difference as it separates the private for the public domains and regards the private and thus as an individual choice. Of course the field of the spiritual is not only private and this generates a different nationals in which private public divisions are overflowed. The post colonial national project is thus a cultural normalization of class cast and religion, undertaken by a national elite initially subordinated to colonial power. The contradictions emerge by the difference between this particular nationalism and the imposed modular institutions, that do not allow the national imaginations to develop. The nationalism emerges as two different political domains: the hegemonic elites and the subaltern. The presence of populist comunitarian elements in the liberal constitutional order is a recognition in the elite domain of a an arena of subaltern politics over which it must dominate and yet which also has to be negotiated in its own terms for the purposes of producing consent." (soy una idiota no anote el n de pagina) "The task is to trace in their mutually coniditioned histories the specific forms that have appeared in teh domain defined by the hegemonic project of natinalist modernity, on the other in the numerous fragmented resistances to taht hegemonic project." (idem) The nationalistic project claims its difference but supresses elements of the subaltern.
In conclusion the "western universality" is as particular as the "oriental exeption" , which provoque the need of a "diverse universality" perspective.

tamago en la casa del hombre blanco

TAmagno analyzes the recreation of toba identity in the city of La Plata, through recreating cultural practices. She questions how is identity maintained in spite of assimilationist, acculturation, or proletarization as different authors predict. This is done by redefining territoriality as a discontinuous urban and rural, defined in the historical experience. This experience of migration is thus reconstructed through a series of significant points during migration, as are the intermediate points in between places of origin and the final destination in the city. In spite of the spacial discontinuity among these places there is a symbolic unity, recreated by history and by the trips to the rural areas. There is a strong emphasis among the tobas o get a place in the city where "they could live all together". the toba presence in the city starts in the 60 and appears as a paradox. In spite the first settlements were connected with other settlements in cities and with the rural communities, teh quesion n whether if the people were aboriginal outside the chac is a paradox to recognition. Should government apply indigenist policy with them? [ estas son paradojas nuestras me prece, en todo caso lelvan a la necesidad de reformulaciones, por otro lado invalida la presencia indigena como fundante de la ciudad].
The chaco apperas as a unifying and reference point in the historical narratives about migration and coming to the city. Pampa del Indio appears as a central point in the migrant toba's narratives. [she does not mention whethere spcecific locations are refered, ut probably this is not a central point in her argument]. If initially the group was located in Quilmes, then a part of it moves to La Plata. Others come form Ciudadela Norte (Fuerte Apache), they move form Ciudadela and QUilmes to either La Plata or Derqui, however some families remain in those locations. In La Plata they get land and the possibility of building houses, a work that starts in 1992, through the government "Plan Pro tierra" . The particularity is that the indigenou specificity is not rrecognized, but rather they are given the houses as urban poor, the lands remain as fiscal, they do not yet have a "personería jurídica" [legal recognition as an indigenous association]. The group is not included as legitimate demanders of historic reparation measures as they are not settling in their traditional lands. However in 1999 the city mayor recognizes is presence as a community represented by the Toba Association. The association, even with no legal recognition, was created in 1991 and was according to the author the unifying entity negotiating with the government. For her the community is not only a level of political organization but also a form o flife manifested in the spatial organization of the houses and the use of common areas (where all children play together and all adults watch over all of them). The church, La Iglesia Unida, is also a significant institution bringing people together, organizing communal acivities and keeping links with the Chaco.
She rejects the notion of marginality, as she says that people are in fact integrated in different levels, as well as functionally suboridnated to the city. She points to the fact of language loss, but this is not just a tendency in La Plata but in other urban neighborhoods in the Chaco region too. Kinship is significant way that connects people in the city as well as maintains ties with the rural communities that they visit with frequency. She observes that who travel the most are the married women who generally take the younger kids with them, they stay between one week and three months, and a lot of times the purpose of the trip is to tak care of an ill relative. (paraphrasing page 197). The places they are most in contact with is Quitilipi, Pampa, and Bo. Toba Resistencia. The women political participation in the neighbourhood is secondary and regarded as "help" to the men, thus they are responsible of going to state institutions when men cannot. She concludes that there is not a single identity being produced in the city but a a complex subject position in relation to ethnicity, class, religion. Thus the city is a locus with which the tobas relate but not a space with a rigid socializing structure that is imposed over them. Overall she wants to contribute a better understanding about the internal migrants who hve gone to the city and are regarded under this generic category but many times forced to keep indigenous adscription aside.

beasley-murray posthegemony

notas sobre la intro y conclusion de las versiones nuevas. va sin citas por inedito pero aca esta bastante.

Beasley Murray proposes to break equally with the concept of hegemony and civil society, and with this he makes a citic of cultural studies and the social studies of civil society. He proposes to rewrite the relation of the cultural with the political, and what is culture and politics, through the concepts of habit (Bourdieu), affect (Deleuze) and multitude (Hardt and Negri). The book critiques theory as well as it critiques the state, meaning, constituted power, trascendence, distance, closure, and many other (as for example the organizational dichotomies of subaltern/hegemony) as principles constituting the social, in this his critique is also situatited within the social, his study is not a better presentation of the world to then better act on it but is situated within, attempting to provide "constitutive" concepts.

The critique to hegemony is double, it is in a way temporal, as it is in the context of postmodernity that people seem to not be convinced of any elite conduction and by any grand narrative of ideologies, but is also transversal and terminant: "there is no hegemony an never has been". If critiques of post modernity agree in claiming that power has lost its location in the state, it has now diffused in the social, for him this is not an expansion of hegemony, but rather the consolidation of power as biopower as a control over the body, the "small" everyday and "private" actions.

By using this term cultural studies make a problematic sustitution: the state is taken for granted and replaced by (dominant) culture. The theory of civil society, by assuming a rational subject as agent, disregards culture and only focuses on politics. The critique to hegemony is over the work it does as a concept: it generates the "hegemony of hegemony" making and presenting the consensus as a need for society, and thus the state as necesary. Civil society takes a reasonable subject as its base (and of a mind that guides action), and thus the agreement of reasonable minds will derive into harmonious, non self destructive actions. Cultural studies take discrete identities at its base and thus understnads the social as articulations of equivalents in a chain of meaning. Both disregard the state as a construction of habit, and reinforce state's power by its interest in discursive regimes and transcendence. But he claims the social is not gathered by agreement -a contract whose grantor is the state- but rather by habit and affect.

By habit he follows Bourdieu, in his claim that social order is neither created by rule nor by consensus but rather through the internalization of a social world through the repetition of habit. Habit is embodied practice not pre-announced by conscious decision making but by a embodied knowledge of how to act. Habit is the structure of dispositions for actions, and is not mechanical reproduction nor automatous motion. Thus habit explains how the social is activated and recreated, and how the state is also embodied habit (in this he is close to Abrams but not exactly).

In introducing affect he follows Deleuze to focus on the inter/ impersonal and embodied flows that activate or decrease action. Affect is also in a different avenue than consciousness, discourse and emotion, all of the manifestation of the canalizing and capture of affect. Affect is also not restricted to the human, but is a capacity of any body/idea/configuration of affecting other bodies, and the capacity of them to being affected. The question is then about surfaces, contact and the possibilities of enhancing, diminishing transforming that affect rather than a question of interpelation, representation, resignification.

In taking the Negri's notion of the multitude he is simultaneously distancing of the ideals of popular democracies, that he claims would be the regime backed up by cultural studies, and of a civil society controlling the state, a model that is the bases of many political studies projects. The multitude is the subject constituting society, it is always prior to the state and any form of constituted power. It is like the working class to value, but in producing society, it generates it and then allienated form it (esto es una cita que no encuentro). Thus is feared by both state and the sovereign as this other that holds the power in which their dominium rests. The multitude is linked by affect and habit and thus is pre individual.
The multitude is also always open. It prevails as long as multiplicity of singularities remain acting as a single (composed) body, when the intensities and speeds are two different and the distance is such that what affects a body does not affect the others the multitude disolves, or dies as a body/subject. The multitude thus overflows the distinction of hegemony and subaltern, as it tends to the absolute by the constant expansion of limits. This expansion is done by contact rather than a contract, teh contract for him is what founds civil society by capturing the multitude and transforming it. Revolt, insurgency are part of the expanding force of the multitude who always betrays constitutive and the contract. The contract creates a separation and projects it as a natural distinction the people and the state, it creates the individual subject of law and frames it as a necessity for human and social, when in fact they capture and formalize affect and encode habit.

The multitude works over and results form what are common resources, the triggering of the common are love (as pleasure from an encounter with other, desire of togetherness), money (as an also fluid ubiquitous and connecting force), corruption (as a connecting expanding force that overmines established rules, unlike Negri for the author the question is wether it is self destructive or not). It is it continuously expanding and thus creates a continuous commonality.



Termino despues me falta recorrer rapidamente el analisis:
Latin America: requerimiento, peronism, sendero, salvador, chile, venezuela. Que loco estoy buscando la version final de esto y no lo encuentro estuve un par de dias rellenando esto con los distintos analisis y se perdio maldicion.
preguntas

ubc alumni

Que suerte que tengo que soy ubc alumni.


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DATE: Wednesday, October 22, 2008
TIME: 6:00 - 9:00 pm
LOCATION: Banana Republic, 1098 Robson Street, Vancouver, BC, V6E 1A7

varias

que los ruralistas insistan en lo cortes de rutas me parece ya una inversion diabolica de la protesta. uno a uno estan haciendo mimesis de las salidas interesantes de los movimientos sociales para continuar este conflicto. no se si sera una nueva vuelta de la histora sobre si misma esta vez como farsa, pero bueno los cortes de ruta en el "interior" y las cacerolas en el bs as la verda que ya me indignan, quizás anuncian que nos movemos hacia otro lado.

al mismo tiempo antropología y guerra en el primer mundo (que se parce cada vez mas al resto del mundo).

y mientras tanto, llevo 20 meses de estudio de doctorado. continua el ciclo que sigue el de planear y coordinar programas de educacion, de ver grupos de chicos varias vece por semana y eventualmente capacitar docentes y eventualmente docentes rurales y de viajar a formosa y bariloche.mintras tanto la tarea de conectar las anotaciones y escribir decentemente, y dejar la adiccion de seguir leyendo.