The four elements of the fourfold are earth and sky, divinities and mortals.
In lieu of an abstract, here is a brief excerpt of the content: One orientation is concerned with the material world of things, of objects and stuff. The other is attentive to affects, atmospheres and moods.
A casual observer might see a degree of conflict or bifurcation in the way that these concerns have emerged simultaneously. On one hand they would be right: A less casual observer or at least an observer who has been doing their observing for a while might want to notice some similarities and overlaps between the two themes.
Both might invoke a form of 'new materialism', both are attentive to bodies as a scene of affect, as a quasi-objectboth draw on a diverse range of historical and disciplinary sources. Seen as part of a non-linear unfolding of theoretical sensitivities since the s we could see this theoretical moment as something like a time of 'post-post-structuralism'.
It is an ungainly term, and might not be particularly helpful in capturing the range of enthusiasms and concerns at work across thing-work and affect-work, but it does, I hope, make vivid the fading of one theoretical proclivity and the rise of another.
Seen from the perspective of post-post-structuralism, post-structuralism's inordinate interest in theorising subjectivity as radically disjointed, explosively divided and dynamically unfinished, can look like a form of 'wholeness' that is unavailable to the thing theorist or the affect mapper.
What would be the point of such an attention towards human subjectivity if it ignored the hordes of creaturely and non-creaturely [End Page ] objects, devices, and systems that are clamouring at the doors of history?
What would be the point in unsettling the world of consciousness by investigating the disruptive powers of the unconscious if it meant being unresponsive to all those other pulsations and propulsions floating around bodies and environments?
One way of characterising the move from post-structuralism to post-post-structuralism is a move from the split and fragmented to the scattered and diffuse. Like most shifts and turns in theory there are gains and losses along the way.
What might have been lost is the idea of a central problematic around which and against which a debate can be focused, and concepts can be tested 'how do you conceive the subject?
One of the first gains, though, has got to be the way that this emphasis on a scattered set of atmospheric conditions and material environments can allow for a new understanding of collective experience. If post-structuralism decentred the subject as an agent of history, post-post-structuralism seems to provide a wildly capacious aesthetic attention that can re-find the subject, as a subject-amongst-subjects and an object-amongst-objects.
It is this potential to see human subjectivity as already entangled in all sorts of other realms environmental, biological, animal, technical, and so on and to see it as simultaneously articulated and disarticulated by a vitalism that is distributed across the human-non-human continuum, that offers the potential for a worldlier engagement with culture.
And I think that this engagement can fruitfully be termed as aesthetic in its concern with trying to describe sensations, perceptions, energies, and qualities of the world. That this aesthetic approach is particularly capacious is, I think, demonstrated by a field that can incorporate an attention both to a If you would like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE, click 'Authenticate'.
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View freely available titles:A good place to begin is his post today on “Moral Affirmation Among the Nacirema,” which deftly lifts the veil disguising certain “diversity” hiring practices of an odd but familiar (especially to M.
Moop himself) tribe. Abstr. Anthropologist, Horace Miner, wrote an article on a tribe called the Nacirema, who originated from Between the Canadian Cree, the Yaqui and Tarahumare of Mexico, and the Carib and Arawak of the Antilles.
Sep 15, · Traditions and rites of passage are fundamental to the Nacirema. None moreso than in a small section of the Nacirema known as Amla Egelloc. Inside of this small community is a tribe of entertainers - referred to amongst their peers as the BMK - who long to replicate another culture all together.
They dawn plaided. The Elusive Nacirema Tribe. of the perceived “normal” individual, rituals and rites performed by individuals as part of a different culture might seem harsh, cruel or even barbaric. After my first read of "Body Ritual among the Nacirema", that is how I perceived their daily way of life.
Jan 14, · BODY RITUAL AMONG THE NACIREMA Horace Miner From Horace Miner, "Body Ritual among the Nacirema." Reproduced by permission of the American Anthropological Association from The American. The Elusive Nacirema Tribe of the perceived “normal” individual, rituals and rites performed by individuals as part of a different culture might seem harsh, cruel or even barbaric.
After my first read of " Body Ritual among the Nacirema ", that is how I perceived their daily way of life.