Joyce Murray department approved the use of the rich Gulf Island archaeological sites (DfRu-002) on Kuper Island for a daily discharge of suspended solids into the burial grounds of 700 ancestors. Syuhe’mun, “the Place to Catch Up,” is a site for the inter-generational sharing of tradition knowledge. Hume, S. (2005/01/30) Vancouver Sun.

read more | digg story

Representatives from 43 of British Columbia’s First Nations joined Snuneymuxw Chief Viola Wyse to sign a unity protocol agreement (2006/10/30). Federal, provincial lengthen list of non-negotiable items creating impasse in negotiations. Crucial issues: treaty lands, governance, co-management of traditional territories, taxation and fisheries.

read more | digg story

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Sunburst during Blizzard

I really need to get outside and dig deep into my garden with my bare hands, pulling out weeds that are uprooted so easily in the good black earth. It is oddly calming for me.

I have learned too much technology this morning and I need to relax in the real physical world. There is nothing quite as physical as black earth under your finger nails. When I come back I want to consider the catalysts that led to my ongoing inquiries into the positive presence of absence, memory work, social exclusions, museology . . . Perhaps my inquiry is instantiated in the embodied Sarah Ekoomiak. I need to share what I have already gathered on her contributions but I cannot do this legitimately in the social sciences. So this will perhaps be in the form of a Flicktion. I will examine why in regards to these key words:

tarmac ethnology Sarah Ekoomiak Google News customized brain imagery Away Iqaluit airport Adobe Photoshop anthropology sociology cyberdelirium del.icio.us ethical topography of self everyday life Flicktion forgetting folksonomy taxonomy communal memory reconciliation RCAP geotagging Road to Nowhere hospitality qualia reflexivity methodology social sciences wikipedia

Aquarium Gaze

November 4, 2006

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This layered Adobe Photoshop image was inspired by a paragraph in Michael Ignatieff’s book entitled Human Rights as Politics and Idolatry. This was the book preferred by the adult students in the Human Rights course I taught at Nunavut Arctic College, Iqaluit, NU in 2002-3. Aquarium Gaze

“Here was a scientist, trained in the traditions of European rational inquiry, turning a meeting between two human beings into an encounter between different species. Progress may be a contested concept, but we make progress to the degree that we act upon the moral intuition that Dr. Pannwitz was wrong: our species is one, and each of the individuals who compose it is entitled to equal moral consideration. Human rights is the language that systematically embodies this intuition, and to the degree that this intuition gains influence over the conduct of individuals and states, we can say that are making moral progress.[…] Human rights was a response to Dr. Pannwitz, to the discovery of the abomination that could occur when the Westphalian state was accorded unlimited sovereignity, when citizens of that state lacked normative grounds to disobey legal but immoral orders. The Universal Declaration of Human Rights represented a return by the European tradition to its natural law heritage, a return intended to restore agency, to give individuals the civic courage to stand up when the state ordered them to do wrong.”(Ignatieff 2001)

My emerging folksonomy:

This linear page entitled Memory Work will be a site of collecting and sharing focused research on the urgently needed on the concept of memory work. This concept was developed by Ricoeur, Derrida, Cixous, Nora. It is urgently need in a postnational, post-WW II, post-apartheid, post-RCAP world where citizens move closer to reconciliation, towards forgiveness or apologies, while revisiting distorted histories with an attitude of mutual respect for Self and the Other-I.

Memory Work: Wikipedia

November 3, 2006

Memory work

From Wikipedia, the free encyclopedia

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Memory work is a process of engaging with the past which has both an ethical and historical dimension (Gabriel 2004). The premise for memory work or travail de memoire is that history is not memory. We try to represent the past in the present through memory, history and the archives. As Ricoeur (1955 [1965], 2000) argued, memory alone is fallible. Historical accounts are always partial and potentially misrepresent since historians do not work with bare, uninterpreted facts. Historians construct and use archives that contain traces of the past. However, historians and librarians determine which traces are preserved and stored. This is an interpretive activity. Historians pose questions to which the archives responds leading them to “facts that can be asserted in singular, discrete propositions that usually include dates, places, proper names, and verbs of action or condition” (Ricoeur 2000:226). Individuals remember events and experiences some of which they share with a collective. Through mutual reconstruction and recounting collective memory is reconstructed. Individuals are born into familial discourse which already provides a backdrop of communal memories against which individual memories are shaped. A group’s communal memory becomes its common knowledge which creates a social bond, a sense of belonging and identity. Professional historians attempt to corroborate, correct, or refute collective memory. Memory work then entails adding an ethical component which acknowledges the responsibility towards revisiting distorted histories thereby decreasing the risk of social exclusion and increasing the possibility of social cohesion of at-risk groups.

The concept of memory-work as distinguished from history-as-memory finds a textbook case in the Vichy Syndrome as described by Russo (1991). His title uses medical lexicon to refer to history-memory as dependent on working consciously with unconscious memories to revise accounts of history. This calls for an expanded archive that includes the “oral and popular tradition” (Gabriel 2004:11) as well as the written traditions normally associated with the archives.

Nora (2002) traced the surge in memory work at the level of the nation-state to the revisiting of distorted histories of the anti-Semitic Vichy regime (1940-1944) following the death of de Gaulle in 1970. Structural changes resulted from the end of the peasantry and the dramatic economic slump as oil prices worldwide rose in 1974. Added to this was the intellectual collapse of Marxism precipitated in part by Alexander Solzhenitsyn’s Gulag Archipelago which forced the French to rethink attitudes towards the past.

Gabriel (2004) provided a model for reading the complexities of memory and forgetting by situating unheimlich within the heimlich, in a Freudian ‘one within the other structure’. As point of departure Gabriel examined Edgar Reitz’s eleven-part West German television series entitled Heimat. Reitz’ work was in response to a larger movement in Germany national memory work provoked in part by an American television series entitled the Holocaust followed viewed by millions. As European art in general and German art in particular resurged in the 1960s, artists like Gunther Grass and Edgar Reitz captured international attention as they grappled with issues of identity in a divided, post-Holocaust Germany. Gabriel developed the concept of an impulse towards national memory work in Germany that stemmed from a haunted subject yearning for a lost, far away, nostalgic place, a utopic homeland. “How do we confront that which we have excluded in order to be, whether it is the return of the repressed or the return of the strangers?” (Kristeva 1982). In other words, that which we fear as ‘other’ is within ourselves through our shared humanity. Repressed memories haunt all of us.

The concept of memory work is part of a sociological imagination from a post-national point of view. Expanding on Norbert Loeffler: The idea of one national history is only acceptable as a question, not as an answer.

Memory work is related to identity work often associated with displaced persons. Some of the most provocative research on memory work (Derrida, Cixous, Kristeva) has been authored by French ex-patriots who returned to France following the Algerian war of independence.
Oceanflynn 06:39, 1 November 2006 (UTC)
References:

Cixous, Hélene. 1997. Rootprints: Memory and Life Writing: Routledge

Derrida, Jacques. 1996. Archive Fever. Translated by E. Prenowitz. Chicago: University of Chicago Press

Derrida, Jacques. (1986) Memoires for Paul de Man, Columbia University Press.

Gabriel, Barbara. 2004. “The Unbearable Strangeness of Being; Edgar Reitz’s Heimat and the Ethics of the Unheimlich” in Postmodernism and the Ethical Subject, edited by B. Gabriel and S. Ilcan. Montreal & Kingston: McGill-Queen’s University Press.

Kristeva, Julia. 1982. Powers of Horror. New York: University Press.

Kristeva, Julie (1993) Nations without Nationalism, trans. L. S. Roudiez (Yale University Press, 1993)

Nora, Pierre. 2002. “The Reasons for the Current Upsurge in Memory.” Tr@nsit-Virtuelles Forum.22 Retrieved Access 2002. http://www.eurozine.com/articles/2002-04-19-nora-en.html

Ricoeur, Paul. 1955 [1965]. History and Truth. Translated by C. A. Kelbley. Evanston: Northwestern University press.

Ricoeur, Paul. 2000. La Mémoire, l’Historie, l’Oubli: l’ordre philosophique: Éditions du Seuil. http://www.theology.ie/thinkers/RicoeurMem.htm

Russo, Henry. 1991. The Vichy Syndrome: History and Memory in France since 1944. Translated by A. Goldhammer. Cambridge/London: Harvard University Press.

I write using EndNote so this was the original entry I had added for Barbara Gabriel whose article opened so many doors for me:

In her brilliant article entitled “The Unbearable Strangeness of Being; Edgar Reitz’s Heimat and the Ethics of the Unheimlich” Barbara Gabriel provides a model for reading the complexities of memory and forgetting. As point of departure Gabriel examined Edgar Reitz’s eleven-part West German television series entitled Heimat. Reitz’ work was in response to a larger movement in Germany national memory-work provoked in part by an American television series entitled the Holocaust followed viewed by millions.

In the section entitled “Tropes of Purity and Danger”Barbara Gabriel (2004:165, 197) illustrated how a model of homogeneity depends on a constituent outside. In this essay Gabriel revealed how the concept of heimat resists interpretation. Freud situated the unheimlich within the heimlich, one within the other structure. Freud argued that the heimlich and unheimlich are doubles, not antimonies or opposites which slip and slide inside one another through different shades of meanings explored through Freudian recurrence and return, the haunted house, the double, death and the death drive, enucleation as castration, the prostitute and the primordial uncanny as maternal womb. which a closed meaning so that the haunted subject can continue to yearn for the lost, far away, nostalgic place keep the potential of a utopic homeland footnotes the way in which Kristeva (1982) introduced a diachronic register by mapping theory onto historical subjects. Kristeva created a synthesis between the work of Bataille and Mary Douglas. Douglas’s symbolic anthropological approach resisted the diachronic. Models of homogeneity depend on a constituent outside.

“Recent cultural theory around abjection moves deconstruction as well as psychoanalytic readings around the relationship between insides and outsides onto the category of social subjects (see Butler [1990, 1993]). Kristeva’s (1982) own analyses bring together the work of Mary Douglas and Bataille; what is new here, arguably, is the mapping of the theory onto the domain of historical subjects, shifting the synchronic work of anthropology into a diachronic register in ways ignored by Douglas’s pioneering work. I am indebted to Matti Bunzi for the insight that symbolic anthropology was long resistant to historical frameworks.”
“How do we confront that which we have excluded in order to be, whether it is the return of the repressed or the return of the stangers?” Cited in Gabriel, Barbara 2004

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Swicki Eurekster

October 22, 2006

This is the latest of my free internet tools
ocean.flynn
swicki at
eurekster.com

I have also just placed a 30″ x 36″ canvas and partially prepared my space for embodied painting. So I will add to this later, perhaps much later.

Thoughts I had wanted to develop in case I forget:

  • 100’s of ways one can say/write the word love in pure arabic
    why my score on Frimr plummeted from over 8000 to 3 when I added 3 missing digits to a my feed .url
  • How ugly are the sounds of the lexicon of the internet. Do they sound better in another language. There is no room for poetry in what is growing. I don’t think it would sound very good in ‘spoken word poetry’ or rap. Maybe I am wrong.
  • Whether I want to use the concept moral ‘topology of self’ as developed by Charles Taylor or to use ‘ethical topography of self’ that I prefer. Why?
  • Do I want to start my own blog, an organic, fluid, stretchy glossary of terms that are evolving as I navigate back and forth between disciplines, technologies, blog subcultures, etc.?

Frimr was the ninth free topographical tool I investigated in my exploration of the connectivity/content potential. On Hallowe’en 2006 we parted ways. Christophe from Frimr could not explain to me which of the feeds I had listed on my Frimr account were not mine. He could not explain why my score was too high. (I suggested to him that maybe the site urls that hosted my feeds were being counted in as my feeds because of their programming?) I know I’m not famous but I also know I play fair.

The size of the Frimr icon (which I had compared to a pumpkin) as it appears on a Frimring member has something to do with being a boastful frimeur or frimeuse. The idea behind this fictive service is that the user can map out their presence or absence on the web. The first time I realized I had a zero rating was a bit unsettling. Why would anyone expect anything else unless you publish or blog in a network or community hooked into the blogosphere?

Anyhow a couple of weeks ago the audio stopped working on our aging television, the VCR conked out and my beloved Kodak digital camera died after having been a hard working member of my team for many years. After having used up my two for a toonie budget of DVDs I took out a number of free public library DVDs on the centuries biggest storms, tours for tourists, Einstein, etc. Dave was able to hook up the sound from the DVD directly through the speakers which he borrowed from my PC so I can watch DVDs on our television but not VCRs. Leno and Jon are just not as amusing watching with captions. The timing is off and the spelling is impossible. So during this period where I am off on medical leave I began to explore what is free out there in this virtual space where smart people fix broken things and help me to find useful stuff including where I’ve put my own things. I don’t have any idea how it works. But if only a few people find something that I have done provides them with a pointer, an idea or a new word, maybe all that energy, passion and hard work teaching, learning and research can still be socially useful.

I had become more courageous in moving from my status as blurker (is that the word? I can check it on the glossary of blog terms I have bookmarked on my del.icio.us space) to searchable participatory citizen of the blogosphere. It was the rapture of deep space provided by Google Earth that lured me out of my security zone. It was the tagging on Picasa, then Flickr that enmeshed me even further. It was the seamless interconnectivity between certain sites (I’m still figuring out which are which) that compelled to get more deeply into it.

Mirrored mountain, marina and clouds

The fish bowl/rose bowl
often half-filled or empty reflecting my own image and the subtle changes in light of my embodied living space became a visual metaphor for the complex reflexive way I see and live the world Strange it is that I am still unable after all these months to pick up the phone to call a dear friend or family member or to write them a personal email but I feel safe, solitary and satisfied while growing this strange, organic rhizome of virtual synapses from the security of my fish bowl here in this tiny but stunning island village. It is easier for me to compose the bulk of this reference letter as a blog than it is to open an MS Word document and write it. How can I be so verbiose and speechless at the same time?

Well, I’ve just gotten off the phone with a lawyer whose daughter was a former student. She’s now applying for law school and needs a reference. The letter would have written itself since she has such a stellar personality but I had asked to talk with someone who knows her well so I could refine adjectives and situate the fine qualities I had come to know within the broader framework of where she has been and where she is going. I had cautioned her that I am on medical leave and have not been doing teaching or research since 2005 and a letter from me might have no academic capital. But she still preferred to ask me. It is a bit ironical because that class was the last I taught at the university that turned me into a ghost, a non-entity in the department. Talking to her father reminded me of why I loved teaching so much. With or without my letter this young woman will become a fine lawyer with a fresh approach who will examine the law from a broader perspective. She isn’t afraid to ask “Why?” Her creative, original arguments will make judges blink without being disrespectful. Her clients will be in excellent hands. She will model ground rules of fair play by debating her arguments skillfully and forcefully without belittling her opponents or making personal attacks. She recognizes her God-given talents but they have not made her arrogant or boastful. Although she is a strong advocate of human rights she has a heightened sense of inclusivity and is therefore not blind-sided by the ‘we’ question. While she has the courage to take risks she is not rash or imprudent as it is in her nature to be reflexive in her thinking.

Her father acknowledged that the law itself is not rigid and timeless but organic and changing as we evolve. I understood that he was reminding me that something might be legal without being ethical. I found these useful citations through Google which I have added to my del.icio.us bookmarks.

The law, in its majestic equality, forbids the rich as well as the poor to sleep under bridges, to beg in the streets, and to steal bread. Jacques Anatole François Thibault) (1894) The Red Lily

What does it profit a poor and ignorant man that he is equal to his strong antagonist before the law if there is no one to inform him what the law is? Or that the courts are open to him on the same terms as all other persons when he has not the wherewithal to pay the admission fee?” Vance, William (1926) “The Historical Background of the Legal Aid Movement,” The Annals from the National Equal Justice Library

The following is a list of my new navigational tools for the blogosphere. Unfortunately when I try to let my dear friends know about this they are made uncomfortable my the need to download a reader, etc for some of these: