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<eyebeam><blast> Majordomo results: Re: Other



Date: Tue, 24 Feb 1998 03:50:41 -0500 (EST)
To: 404@jodi.org
From: list@rhizome.com
Subject: Majordomo results: Re: Other
Reply-To: list@rhizome.com

--

>>>> I am not responding specifically to any post, but there are a few things
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>>>> that I think need to be kept in mind.
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>>>>
>>>> 1.  who is this "other" if not the person who is not me?
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>>>>
>>>> 2.  Is the difference between the national and intranational others not
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>>>> a  social construction of the West? Do these others see themselves as
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>>>> self  identified "other"s? the word subaltern comes to mind in western
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>>>> theory- from Gramsci but used specifically within the discourse of Post
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>>>> Colonial  Studies, in India.  Again, how many of the street poor in
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>>>> India self  identify as subaltern.  do they watch and say: Oh here comes
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>>>> another  subaltern? I dont think so- they say here comes Raita or
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>>>> whatever. There  is always an interplay of sameness and difference.
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>>>>
>>>>  This function has to do with the interconnection of naming and
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>>>> identity.  Within the understanding of naming and identity there is an
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>>>> investigation of the words of the other- in this case the one with the
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>>>> power.  If it is possible others learn the language at the same time
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>>>> that we are unlearning our own preconc'd notions of who we want to talk
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>>>> to.)
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>>>>
>>>> 3. there are some tricky problems socially and ethically for certain
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>>>> when we are discussing dominant language difficulties encountered within
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>>>> the web of the web.  It is always a two edged discourse- not only an
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>>>> exclusionary one.
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>>>>
>>>> 4.  something here reminds me of the arguments about monolingualism.
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>>>> Are we interested in hearing what the putitive other has to say? What
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>>>> are we willing to displace within our selves to hear? What is the
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>>>> function of the specular, here?
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>>>>
>>>> 5.  what is the access to the mechanical/technical means of
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>>>> transmission?
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>>>>
>>>> 6.  Just as the technological advancement keeps me from seeing as much
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>>>> as I like on the screen, the dumping of 486's in non technological
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>>>> countries allows access to the world web in ways which appropriate the
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>>>> technology and not the ideology which produced them necessarily.
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>>>> (Perhaps Antonio Benitez Rojo, in the Repeating Island is correct--
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>>>> science and "that certain kind of way" which includes ancient rituals,
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>>>> exist side by side and not in exclusion within a binary opposition) but,
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>>>> some folks need food more than the internet.  Others can use the net for
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>>>> their own purposes- whether to do art or call attention to those who
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>>>> need food.  But it is important not to set the hungry up as victims only
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>>>> so that they can be rescued.
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>>>>
>>>> Last night I got a call from Haiti to confirm that the satellite space
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>>>> was going to be available for communication, with me outside The phone
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>>>> system in Haiti reminds me of France in the 70's.  An international
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>>>> philanthropy is wiring parts of the Caribbean and Guatemala, where now
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>>>> Maya are using computers for day keeping and religious practice.  They
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>>>> are able to keep their spirituality alive by the production of texts,
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>>>> not necessarily art.  Maya are in diaspora all over the Americas and the
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>>>> production of these texts in Quiche, Mam etc, using Western alphabet
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>>>> transliteration has enabled the production of books on all aspects of
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>>>> their culture which allow families who dont live within communities in
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>>>> Guatemala and Mexico to share their stories, narratives and other
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>>>> histories.  With regard to computer-generated texts for spiritual
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>>>> practice (to train sacerdotes, day keepers in the maya religious
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>>>> practice) one example comes to mind in Zunil Guatemala.  Roberto Poz
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>>>> Perez is more avant guarde - for want of  a better word- than the
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>>>> Sorbonne educated folk that I work iwth in Haiti who see the net as a
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>>>> bogey- I think mostly because they dont understand what it is useful for
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>>>> in Haitian terms. (Roberto saw immediately how a computer and printer
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>>>> could defy his pencil reproduction of texts for teaching- even tho he
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>>>> was not convinced that he wanted the computer itself.)  Haitians, who
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>>>> reside in Haiti, do visit here and see what can be done.  The seed is
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>>>> planted as it was with Pere Jan Iv who ran the only Kreyol language
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>>>> newspaper in PauP for years- a radical journal in any ones eyes. He got
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>>>> on line a couple of years ago and tied in with world news, a small thing
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>>>> for us, but not for Haitians who were in a text block because of the
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>>>> Duvaliers.  Texts are now sent all over the world in Kreyol,not only
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>>>> French. Sometimes they are translated and sent out again- and I canread
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>>>> them in Fr or Eng.
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>>>>
>>>>   Folks do need to see a reason for having the access and a vision of
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>>>> what it can do. But like everything, it is not for all of us. This does
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>>>> not mitigate the ethical borders around the question, just places an
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>>>> uncertainty around every expression- because there are always
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>>>> alternatives to what we see.  This first reading is within my (our) own
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>>>> eyes.  On the second "reading" we can begin to hear others even if we do
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>>>> not understand them.
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>>>>
>>>> Another aside about Franz Fanon, a shrink from Martinique who was
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>>>> consumed by the algerianresistence.  He saw through his eyes too- the
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>>>> woman in the veil as the carrier of the weapons- a heroine, etc.  Yet,
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>>>> Assia Djebar another thoughtful and poetic writer of the Algerian
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>>>> resistence (Fantasia Algerian Cavalcade) wrote that what did it do for
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>>>> these women? It placed them in the highest jeopardy.  once again the
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>>>> double edged discourse of liberation.
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>>>>
>>>> thats a bit rangy, but hopefully worth it. Judith
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>>>>
>>>>
>>>> -
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