Lecture by Robert Farris Thompson, given at Florida International University, February 26, 1999

Robert Farris Thompson talks about Congo art and culture and its impact on American popular culture. Introduction by Dahlia Morgan.

Red de Conocimientos Campesinos: hilos de saberes, experiencias y tensiones en Zona Bananera

El conocimiento campesino se ha pensado como un cúmulo de saberes y prácticas tradicionales que las personas que trabajan la tierra han aprendido y transmitido de generación en generación. Pero para el análisis de las relaciones que construyen los campesinos con la tierra, el agua, las semillas, los cultivos, los químicos, las herramientas de trabajo y el dinero, es importante considerar el conocimiento campesino como una red de aprendizajes, saberes, experiencias, prácticas y relaciones territoriales. Aquella red se teje desde múltiples actores tales como funcionarios de instituciones estatales y bancarias, empresarios, familiares, vecinos y amigos, quienes inciden, influyen e intervienen en los recursos que manejan los campesinos. Esta tesis aborda la construcción, reconstrucción y materialización del conocimiento sobre el trabajo en la tierra que han configurado campesinos agricultores en el municipio de Zona Bananera, Magdalena. En las parcelas que poseen dichas personas, han confluido diferentes controles sobre el uso de recursos por parte de empresas bananeras y extractoras de aceite, trabajadores del Instituto Colombiano para la Reforma Agraria INCORA, gobiernos locales y docentes de educación superior. Allí, los campesinos por medio de su conocimiento han apropiado, negociado, disputado y resistido saberes que regulan, restringen y direccionan el manejo de recursos en sus tierras.

Era uma vez...As sete casas da infortuna: relação actor - marioneta : Relatório de estágio

O presente relatório tem como objectivo analisar a realidade de uma Companhia de Marionetas em Portugal, Teatro e Marionetas de Mandrágora, incidindo sobre a relação entre o actor, marioneta e meio envolvente (site specific) no contexto de uma prática teatral concreta, a produção do espectáculo Era uma vez ...As Sete Casas da Infortuna, no Castelo de Santa Maria da Feira. Os resultados apurados acompanham os moldes em que se procurou passar de um actor convencional para a especialização de um micromundo teatral onde a aprendizagem foi, fulcral desde o processo de construção até, à manipulação em cena num universo de trabalho particularmente árduo e específico. A minha trajectória no seio da companhia começou pela familiarização e aprendizagem informal da prática das marionetas através da observação directa dos espectáculos e de diferentes projectos da companhia. A formação feita no local de estágio (atelier da Companhia) foi outra das modalidades de formação que acompanhou o meu trajecto ao longo do estágio através da minha colaboração em projectos como Teatro nas Instituições, sempre sob a égide da divisão de tarefas e de alguma autoaprendizagem com a devida supervisão e orientação de artistas especialistas, como o Director Criativo, enVide neFelibata. O laboratório de aprendizagem prosseguiu pela mão da marionetista Clara Ribeiro que orientou a minha formação no sentido de absorver princípios teórico-práticos como o Foco, o Movimento e o Olhar para uma melhor consciencialização do universo do teatro de marionetas e formas animadas. Ainda nessa aprendizagem, a figura de alguns artistas especialistas foi fulcral, nomeadamente a da cenógrafa Marta Fernandes da Silva, que revelou ser de extrema importância ao longo do estágio pois permitiu uma verdadeira intersecção entre as componentes teórica e prática. Dessa forma pude acompanhar todo o processo de criação do Era uma vez ...As Sete Casas da Infortuna, e colaborar na construção das marionetas que iria manipular como actor - marionetista. Relativamente à questão da componente da interpretação no estágio, esta foi assumida pela encenadora - marionetista, Filipa Alexandre que, com a sua orientação, permitiu um enfoque do grupo de trabalho num processo de criação colectiva. Assim, a nível pessoal, fui movido por uma necessidade premente de descodificar o papel do actor na sua relação com a marioneta e o meio envolvente (site specific). ABSTRACT: This study aims to examine the reality of a Puppet Company in Portugal, the Puppet Theater of Mandrágora, focusing on the relationship between actor, puppet and environment (site specific) in the context of an actual theatrical practice, Once upon a time ...Seven houses of infortune, in the Castle of Santa Maria da Feira. The results obtained follow the way in which one seeks to move from one "conventional" actor to the specialization of a micro theater where learning was central from the building process to manipulation on the scene in a universe of work particularly hard and specific. My initial course within the company began with the familiarization and informal learning of the practice of puppetry through direct observation of performances and various projects of the company. The training done at the company (workshop of the Company) was one of the training arrangements that accompanied my way along the training through assistance on projects such as Teatro nas Instituições, always under the auspices of the division of tasks and due self-teaching with appropriate supervision and guidance of expert artists, such as the Creative Director, enVide neFelibata. The learning laboratory continued by the hand of the puppeteer Clara Ribeiro who supervised my training in order to absorb theoretical and practical principles as the Focus, the Movement and the Look for better awareness of the world of puppetry and animated forms. Also at this level, the figure of some specialist artists were central, such as the scenographer Marta Fernandes da Silva, who proved to be extremely important during this training, allowing a true intersection between the theoretical and the practical components. I could experience the surroundings of the creation notebook of Era uma vez ...As Sete Casas da Infortuna, and collaborate in the preparation of puppets that would handle as an actor - puppeteer. As to the question of the interpretation component on training, this was in charge of stage director - puppeteer, and the Artistic Director, Filipa Alexandre, whose instructions allowed a focus of the working group in a process of collective creation. Accordingly, to a personal level, I was urged to decode the role of the actor in relation to the puppet and the environment (site specific).

The Social Imaginary of Culture/Civilization in the Arabic Literary Tradition

Charles Taylor’s contribution to social imaginaries offers an interpretive framework for better understanding modernity as secularity. One of its main aspects is conceiving of human society in linear, homogenous time (secular time). Looking into the Arabic intellectual tradition, I will argue in my paper that Taylor’s framework can help us understand major social and intellectual transformations. The Ottoman and Arabic modernization process during the 19th century has often been understood by focusing on certain core concepts. One of these is tamaddun, usually translated as “civilization.” I will be mostly talking about the works of two “pioneers” of Arab modernity (which is traditionally referred to as an-nahḍa, the so-called Arab Renaissance): the Syrian Fransīs Marrāsh and the Egyptian Rifāʿa aṭ-Ṭahṭāwī. First I will focus on Marrāsh’s didactic novel “The Forest of Truth” (1865), as it offers a complex view of tamaddun, which has sometimes been construed as merely a social and political reform program. The category of "social imaginary,” however, is useful in grasping the wider semantic scope of this concept, which is reading it as a signifier for human history conceived of in secular time, as Taylor defines it. This conceptualization of human history functioning within the immanent frame can also be observed in the introduction to “The Extraction of Pure Gold in the Description of Paris” (1834), a systematic account of a travel experience in France that was written by the other “pioneer,” aṭ-Ṭahṭāwī. Finally, in translating tamaddun as “the modern social imaginary of civilization/culture,” the talk aims to consider this imaginary as a major factor in the emergence of the “secular age.” Furthermore, it suggests the importance of studying (quasi-) literary texts, such as historiographical, geographical, and self-narratives in the Arabic literary tradition, in order to further elaborate continuities and ruptures in social imaginaries.

Formation Of The Maritime Labor Force In Brazil: Culture And Daily Life, Tradition And Resistance (1808-1850).

Formation Of The Maritime Labor Force In Brazil: Culture And Daily Life, Tradition And Resistance (1808-1850). Since the 16(th) Century, Brazil has played a major role in the rise of a new economical and social order, in which ships represented a space of struggle and contradictions among rulers, captains and sailors. This article will study the proletarization process that transformed Indians, small farmers, free and slave black people in maritime labor force in Brazil during the first half of 19(th) century.

Raja-Yoga : Histoire et tradition. Vol 7 : Glossaire de culture indienne

Voici rassemblées en un ouvrage les philosophies, les origines et les filiations du Yoga, plus particulièrement du Raja-Yoga, dans une vision plurielle et chronologique. Le lecteur au fil des textes sélectionnés prend conscience des moyens extraordinaires et exigeants développés par les sages de l'Inde pour répondre aux questions universelles du sens de la vie et de sa finalité. À l'opposé de l'esprit occidental, qui s'appuie sur la dialectique pour explorer le monde, le Yoga se défie du seul intellect, et privilégie l'expérience de soi. Les témoignages et les révélations d'êtres spirituels, tels que Patanjali, Vivekananda ou Ram Chandra, montrent que le chemin de la connaissance passe par soi, le chercheur étant à la fois l'objet de l'expérience, l'observateur et la conscience transformée. S'adressant à chacun de nous dans sa quête de sens et de vérité, le Raja-Yoga est une science, une méthode de réalisation de soi vivante qui, tout en s'inscrivant dans une tradition religieuse et philosophique, reste libre d'évoluer et de répondre aux besoins de l'homme à chaque époque. Ce coffret a eu pour désir de mettre à disposition d'un public occidental la spiritualité de l'Inde vue par elle-même, sous l'angle du Raja-Yoga. L'intérêt porté par des universitaires occidentaux à cette démarche a contribué à mettre en valeur l'apport remarquable des chercheurs indiens, praticiens et érudits, autour d'un sujet sur lequel il n'existait pas d'étude approfondie. Pour la première fois, le Raja-Yoga révèle sa noblesse et son efficacité dans sa dimension de science spirituelle ouverte à tous.

Understanding academics' popular science publishing : institution culture and management style effects

Most universities and higher education systems have formally taken up a third mission, which involves various public outreach and engagement activities. Little is known regarding how higher education institutions' organisations interact with academic's level of public outreach. This article examines to which extent the perceptions academics have of their institutions' culture and management style, as well as some of their own individual and statutory characteristics interact with their level of public outreach. Using the Academic Profession in Europe comparative and quantitative research database, this article focuses on two countries on the extremities of the spectrum - Switzerland and the United Kingdom.

Un cinéma de l’entre-deux : identité, altérité et construction de la nation indienne dans Lagaan d’Ashutosh Gowariker.

Ce mémoire est composé de deux parties : une recherche sur le film Lagaan (2001) du réalisateur indien Ashutosh Gowariker, et un scénario de moyen métrage de fiction. La partie théorique analyse un courant émergeant du cinéma indien que Gowariker a initié avec Lagaan. Ce courant véhicule une vision progressiste de l’identité nationale et semble donc s’opposer au mouvement nationaliste hindutva par ses préoccupations gandhiennes proches de la Nouvelle vague indienne. Pourtant, du point de vue dramatique et esthétique, il adopte une facture commerciale qui correspond bien plus aux attentes du public du Bollywood post-1990. Conjuguant dimension intellectuelle militante et divertissement populaire, il cherche ainsi à réorienter sa vision de la société indienne. Mon analyse, à la fois formelle et sociologique, permettra de comprendre cette tendance dans son contexte sociopolitique. Le scénario raconte l’histoire d’Aastha, une jeune Indienne de caste inférieure luttant pour exister entre tradition et modernité dans l'Inde rurale contemporaine. Il montre la relation ambiguë qu’elle entretient avec une culture qu'elle aime profondément, mais qui est paradoxalement trop oppressante pour lui permettre de s'affirmer.

Forging urban culture : modernity and corporeal experiences in Montreal and Brussels, 1880-1914

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal