- Feb 2022
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readingsdmsp21.commons.gc.cuny.edu readingsdmsp21.commons.gc.cuny.edu
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the past is cleansed by leaktivism
This type of activism is being significantly suppressed here in the US (i.e. Edward Snowden, Julian Assange, Reality Winner, Chelsea Manning) to name a few examples.
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What kind of institutional, identifi catory and ter-ritorial memories are capable of calling into action those who are not only without a past, but most likely without a future?
Very powerful question.
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They are the expendable front line army for the business class in Braz
This reminds me of delivery service here in NYC. Those with motorized bicycles.
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I will be remembered, thus we exist
Reminds me of the phrase 'witness me' from the film Mad Max: Fury Road that War Boys would say before sacrificing themselves. Here's a reference.
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- Jan 2022
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readingsdmsp21.commons.gc.cuny.edu readingsdmsp21.commons.gc.cuny.edu
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we explore the iconomies of entangled memories that are digitally produced in São Paulo, Brazil, in order to expose and explore the creative con-nections between the birthplace of global industrial capitalism (the UK) and the emerging represe ntation of Brazil as a frontier of resource resilience.
Thesis
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explores the increasingly permeable boundaries between abstract concepts of space, time, technology and the energy–food–water nexus that have come to shape understanding
Chapter focus.
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then what connections can we make across territories enabled by digital communication and researcher connectivity?
This question is somewhat explored in this study. "The research leverages abstracted social ideas of conflict, alignment, prominence and support, to tap into the mathematical interplay between distance and cohesiveness"
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readingsdmsp21.commons.gc.cuny.edu readingsdmsp21.commons.gc.cuny.edusomeTitle16
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History can belong to or be read by everyone
I challenge this. History is far from being considered egalitarian nor can it be considered neutral. He mentions the relativity of history, but I feel like he is skipping over (at best) or completely ignoring (at worst) critical historiography here.
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But no other crea-tures can use memory to create, to record experience, to forge self-con-scious associations, to form and practice language, to know, collect, narrate, and write their pasts.
The author's specist position projecting humans as the only animals able to utilize memory signals a common humanist ontological position. The dichotomous statement separating humans from the rest of the animal kingdom is reinforced when a few sentences later he suggest that human intelligence (which we can already tell is being praised as the superior intelligence) is "the root, the fountain of human intelligence."
The issue is we have a plethora of research into the cognitive cognition in other species, for instance corvids, not to mention our own anecdotes, i.e. having the memory of an elephant.
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The greatest risk, writes the essayist Cynthia Ozick, is that they will derive that sense of the past only from the “fresh-hatched inspiration” of their “Delphic priests.”
MAGA
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Who or what decides the nature of “repair” for past wrongs?
I recommend Lisa Lowe's article "History Hesitant"
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On September 9, 2001, 2 days before the attacks on New York and Washington
I don't know how I feel about the placement of this paragraph. It comes right after conjuring up a list of questions regarding past atrocities done by powerful governments/institutions. Is this supposed to make us feel justified in the US response? Or are we supposed to reflect on how the invasions of Iraq and Afghanistan (not to mention UAV strikes galore there and elsewhere!) magnified the atrocity? They suggest learning from the past, but that wasn't the case at all.
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New World slavery look like in our time
Reparations for instance.
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we have experienced a breakdown in agreed-upon institutions, values, languages, or methods of cohesion
It is more of a challenge to the hegemonic order than a "breakdown".
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the illusive idea of “authen-ticity” in objects, sites and material culture.
Case-in-point, the 'battle' over the Battle of the Alamo.
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in schooling or in the political culture
We are currently experiencing the latest war on rhetoric: Maus Controversy
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The Cold War
I'm reminded of the film Goodbye, Lenin! here.
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it also reflects something deeper in our cultural need for therapeutic remembrance and absolution
"therapeutic remembrance and absolution" is a nice way of putting it. It also misses the commercialization of holidays.
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As never before, the witness to or the victim of great violence is the new and most determining engine of memory
Not to mention the ability and capacity to disseminate knowledge (radio & television) at a global scale.
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that myths are the deeply encoded stories from his-tory that acquire with time a symbolic power in any culture.
from The Power of Myth by Joseph Campbell: "The dictionary definition of a myth would be stories about gods. So then you have to ask the next question: What is a god? A god is a personification of a motivating power or a value system that functions in human life and in the universe - the powers of your own body and of nature." (p. 22)
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a widespread debate over the nature and validity of the constructedness of narrative and knowledge itself.
from Francesca Ferrando's Philosophical Posthumanism..."we can already be posthuman now, by fully embracing the consequences of the historical and material deconstruction of the notion of the human". (p. 28)
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Weimar is both, and we want you to be aware of this awful contradiction while you are here.
"Culture is a lifeworld which, however, is not based on consensus but on the constant negotiation of conflicts and disagreement...carried out at a symbolic level." ( Herbrechter, p. 84)
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We do indeed need to be careful with terms such as popular and collective memory. We need to tie them to histori-cal particulars and to specific contexts.
from Posthumanism a Critical Analysis by Stefan Herbrechter: "Humans and their humanity are historical and cultural constructs rather than transcendental concepts free from ideology and they therefore have to be placed within larger contexts like ecosystems, technics or evolution. This approach only becomes posthumanist when the human is no longer seen as the sole hero of a history of emancipation, but as a (rather improbably but important) stage within the evolution of complex life forms...[t]his could be called a psychoanalysis of humanness, a kind of anamnesis." (p. 9)
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readingsdmsp21.commons.gc.cuny.edu readingsdmsp21.commons.gc.cuny.edu
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His own face in the mirror, hi own hands, surprised him on every occasion
from Posthumanism a Critical Analysis by Stefan Herbrechter: "A Deleuzian body is an 'assemblage' of forces and emotions that congeal within time and space to a singular configuration, and which, in general is referred to as 'individual'". (p. 105)
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A little later he realized that he was crippled. This fact scarcely interested him. He reasoned (or felt) that immobility was a minimum price to pay. And now, his perception and his memory were infallible
This quote connects with Rosi Braidotti's paraphrase of Jessica Benjamin's book The Bonds of Love when she says, "Affirmative ethics is based on the praxis of constructing positivity, thus propelling new social conditions and relations into being, out of injury and pain." (p. 129)
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In effect, Funes not only remembered every leaf on every tree of every wood, but even every one of the times he had perceived or imagined it.
Very meta :)
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Each word had a particular sign, a species of mark; the last were very complicated
This reminds me of the episode on memory from the Netflix doc. 'The Mind, Explained" where they describe how memory competitors practice by taking numbers and converts them to narratives while using a 'memory palace' to sequence the events which helps them remember the very long lists of numbers.
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