Richard Nixon noted, “[In 1994] China’s economic power makes US lectures about human rights imprudent. Within a decade it will make them irrelevant. Within two decades it will make them laughable (Huntington 1997:195).” Rural norther women (2006) in southern SEZ, earn pennies. Profits shared by retailers, Tianjin, Klein, Nautica, Chaps, Feniger
Originally presented as part of: Flynn, Burhoe, M. 2004. “Human Rights Comprehensive,” Carleton University, Ottawa, ON.
The 1993 Vienna Human Rights Conference revealed the ideological schism between the Western bloc of liberal democracies embodied in European and North American countries and diverse ideologies of fifty non-Western countries which the West lumped together as Asian-Islamic. In spite of this, cultural relativism was rejected in favour of the universality of human rights. At this same conference Islamic and Chinese delegates emphatically stated that the universality of human rights was not questioned. But as China’s economic clout increases so does the demand for a shift in the dominant western-centred human rights lexicon to include Asian values (Falk 2000:8). See also Ignatieff.
The rapid dramatic economic, industrial and technological growth of China’s Special Economic Zones has situated China as a formidable trade partner in the global economy attracting foreign investors particularly the US and Japan. This has a profound effect on Human Rights debates which became visibly apparently in 1994 with Clinton was forced to retract threats to impose sanctions on China for its human rights abuses. It is the hope of the Western world that China’s need for trade partners will lead to greater transparency but in the unpredictable shifts of power dynamics, economic forces alone will not compel China to adopt western values. As China’s international market strength gathers momentum human rights concerns conveyed by even the more vocal dissenters, Tibet and Taiwan are set aside.
At a recent conference on Governance Self-Government and Legal Pluralism (2003) Premier Okalik defined traditional knowledge as a collective means of re-interpreting a rapidly changing world. Falk suggested an “alternative to the false universalism of globalization in the form of an intercivilizational world order that combines the ecological and biological conditions of unity with the civilizational realities of difference and self-definition (Falk 2000b:161). This radical shift recognizes the emergence of civilizational identities which challenges the dominant statist identities (2000b:147). Another term that is used to describe this geopolitics of inclusion is multi-civilizational dialogical relationship. An international globalization research centre, Institute for Global Peace and Policy Research (TODA) is developing a multi-civilizational conceptual framework focusing on the unity and variety of conditions and institutions for global democracy in an age of globalization and regionalization (TODA 2000).
The end of the cold war, ideological passivity of China, spread of market liberalism set the stage for a new period in human rights. The new western political ideology claimed that only democratic forms of governance are legitimate and promote human rights (Falk 2000a:47).
(including Communist Cuba, Buddhist Myanmar, Confucian Singapore, Vietnam, North Korea, China, Muslim Malaysia, Indonesia, Pakistan, Iran, Iraq, Syria, Yemen, Sudan and Libya)
 At a recent conference on Governance Self-Government and Legal Pluralism Premier Okalik acknowledged the challenges of transforming a society afflicted with inherited social wrongs. Governance for the new territory is based on traditional Inuit values respected for the full weight of the history it reflects, as a proactive means engaging the transition. Inuit culture remained intact until relatively recently unlike other indigenous peoples in North America. Okalik described one of the pivotal values of Inuit governance resides in unique form of communication based on listening to others while never losing one’s own horizon in a process that is as complex in execution as it is simple in expressing. In this way Nunavut governance evolved using the best of the Westminster style of government but with unique Inuit traits that reflect Inuit culture and knowledge Inuit Qaujimajatuqangit. The application of IQ is contemporary and continues to evolve although it is steeped in tradition (Okalik 2003).
 Falk traced the roots of the civilizational explorations to Braudel (Braudel 1949) and Toynbee (1961). Elitist and ethnocentric art historian Erwin Panofsky (1939) measured all art history in relation to highpoints of Western civilization, particularly Gothic France and Renaissance Italy (1984; Holly 1997). In education both Hutchins (1936) and Allan Bloom (1987) in his Great Books series assumed the primacy of western civilization over all others. Lord Kenneth Clark’s (1970) televised popular mini-series Civilisation (Alter 1999) spanned eleven countries and sixteen centuries claiming achievements in the name of western civilization through art, architecture, philosophy and history.
The end of the cold war, ideological passivity of China, spread of market liberalism set the stage for a new period in human rights. The new western political ideology claims that only democratic forms of governance are legitimate and promote human rights (Falk 2000:47). In 1989 China cracked down on pro-democracy activists in Beijing‘s Tiananmen Square. This was denounced by Clinton when he was campaigning for the US Presidency. However ever since China initiated its more market-friendly policies in its Special Economic Zones, its GNP has risen dramatically. Currently its economy is second only to the United States. Unlike many other late comers to development, China strategically developed its own technical expertise with rapidity thereby limiting China’s dependency on the United States. This has profound effect on Human Rights debates which became official in 1994 with Clinton was forced to retract threats to impose sanctions on China for its human rights abuses. China is attracting foreign investors particularly the US and Japan. It is the hope of the Western world that China’s need for trade partners will lead to greater transparency such as is beginning in the Special Economic Zone. (See the timeline of events that led to the shift.)
Flynn-Burhoe, Maureen. 2004. “Challenges of Human Rights within a Geopolitics of Exclusion,” “Overview of the Context, Content, Conceptual Framework and Outcomes of Designing and Teaching a Human Rights Course in Iqaluit, Nunavut,” Comprehensive Exam II, submitted to PhD committee members Professors Rob Shields, Phillip Thurtle, Donna Patrick. May 21, 2004 in partial requirement for a PhD in Sociology/Anthropology at Carleton University, Ottawa, ON. Creative Commons license applies.
Axworthy, Lloyd. 1995. “Statement.” in World Summit for Social Development. Copenhagen, Denmark.
Braudel, Fernand. 1949. La Méditerranée et le monde méditerranéen à l’époque de Philippe II, vol. 1. Paris, FR: Flammarion. http://www.armand-colin.com/cgi-bin/bookf.pl?is=2200372248
Brittan, Sir Samuel. 1996. “Review of Charles K. Rowley’s “The Political Economy of the Minimal State”.” The Times Literary Supplement. http://www.thelockeinstitute.org/books/politicaleconomy_review1.html
Falk, Richard A. 2000. Human Rights Horizons: The Pursuit of Justice in a Globalizing World. New York: Routledge.
Gadamer, Hans-Georg. 1960 . Truth and Method. New York: Crossroad Publishing Company.
Habermas, Jurgen. 1981. “The Theory of Communicative Action.” vol. 2.
Hutchins, Robert. 1936. The Higher Education in America. Chicago.
Leary, Virginia A. 1998. “Globalization and Human Rights.” Pp. 265-276 in Human Rights: New Dimensions and Challenges: Manual on Human Rights, edited by Janusz Symonides. Aldershot, UK: Ashgate Dartmouth Publishing Company Ltd. / UNESCO Publishing. hum/sym/hum
Lyons, Oron R. 1992. “The American Indian in the Past.” in Exiled in the Land of the Free: Democracy, Indian Nations and the U.S.Constitution, edited by Oron R. Lyons and John C. Mohawk. Santa Fe, New Mexico: Clearlight Press.
Okalik, Paul. 2003. “The Naujaat Challenge: Working Together.” in To the Conference on Governance Self-Government and Legal Pluralism. Hull, Quebec. http://www.gov.nu.ca/Nunavut/English/premier/press/cgsglp.shtml
Powless, Irving Jr. 2000. “Treaty Making.” Pp. 115-126 in Treaty of Canandaigua 1794: 200 Years of Treaty Relations between Iroquois Confederacy and the United States, edited by G. Peter Jemison and Anna M. Schein. Santa Fe: Clearlight Press.
Rikard, Jolene. 2002. “After Essay – Indigenous is the Local.” Pp. 115-126 in On Aboriginal Representation in the Gallery, edited by Lynda Jessup and Shannon Bagg. Gatineau, PQ: Canadian Museum of Civilization.
Ryan, Alan. 1997. “Pragmatism, Social Identity, Patriotism, and Self-Criticism.” The National Humanities Center. http://www.nhc.rtp.nc.us:8080/publications/hongkong/ryan.htm
Symonides, Janusz. 1998. Human Rights: New Dimensions and Challenges: Manual on Human Rights. Aldershot, UK: Ashgate Dartmouth Publishing Company Ltd. / UNESCO Publishing. hum/sym/hum
Taylor, Charles. 1989. Sources of the Self: The Making of the Modern Identity: Cambridge University Press. http://www.philosophers.co.uk/cafe/phil_may2003.htm
TODA. 2000. Annual Report 2000. University of Hawaii: Toda Institute for Global Peace and Policy Research, Globalization Research Center. http://www.toda.org/annual_reports/2000.html
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November 25, 2006
Child poverty in Canada is almost six time that of Denmark. Overall poverty rates are also high. 10 % of Canadians live in poverty – a stark contrast to Denmark’s 4.3 % and Sweden’s 5.3. (Rothman, Laurel. 2006. “Report of a Standing Committee on Finance,” www.campaign2000.ca) Recommendations: minimum wage $10 per hour; Employment Insurance reform.
CBC, 2006. Aboriginal children face terrible poverty in Canada: report: B.C. and Newfoundland have highest rates; Alberta and P.E.I. have lowest rates. Last Updated: Friday, November 24, 2006 | 2:04 PM ET, Accessed November 24, 2006 11:19 PT.
Flynn-Burhoe, Maureen. 2006. “Canada’s nasty secrets revealed to OECD: Child Poverty in Rich Countries,” last updated November 24, 2006 11:05 am. papergirls.wordpress.com, accessed (YY/MM/DD) https://papergirls.wordpress.com/2006/11/25/canadas-nasty-secrets-
Laurel Rothman, Laura. 2006. “Reducing Child & Family Poverty in a Time of Prosperity: The Roles of Tax Benefits, Public Investments and the Labour Market Submission to Standing Committee on Finance Pre-Budget Consultation,” http://www.campaign2000.ca/rc/rc06/06_C2000NationalReportCard.pdf Last updated YY/MM/DD Accessed November 24, 2006.
Selected webliography on Status of Women Canada generated from my Endnote bibliography, compiled from (1992?-present)
Dion-Stout, Madeleine & Kipling, Gregory D. (1998) Aboriginal Women in Canada: Strategic Research Directions for Policy Development. http://www.swc-cfc.gc.c/publish/research/abwom-ehtml
Dion Stout, Madeleine & Kipling, Gregory D. (1998) Aboriginal Women in Canada: Strategic Research Directions for Policy Development. Ottawa, ON, Status of Women Canada. http://www.swc-cfc.gc.ca/pubs/0662634314/199803_0662634314_e.pdf
Frulla, Liza (2005) Statement of Canada. United Nations Commission on the Status of Women 10-year Review of the Implementation of the Beijing Platform for Action. http://www.swc-cfc.gc.ca/newsroom/news2005/0302_e.html
Gender Equality, Aboriginal Women (2000) Roundtable Report. Ottawa, Aboriginal Women’s Roundtable on Gender Equality. http://www.swc-cfc.gc.ca/publish/table/010914-e.pdf
Jenson, Jane (2004) A Decade of Challenges; A Decade of Choices: Consequences for Canadian Women. Montréal, Canadian Policy Research Network-Family Network. http://www.cprn.com/en/doc.cfm?doc=558
Kenny, Carolyn, Faries, Emily, Fiske, Jo-Anne & Voyageur, Cora (2004) A Holistic Framework for Aboriginal Policy Research. http://www.swc-cfc.gc.ca/pubs/0662379594/200410_0662379594_1_e.html
Kipling, Dion-Stout and Gregory D. (1998) Aboriginal Women in Canada: Strategic Research directions for Policy Development. http://www.swc-cfc.gc.c/publish/research/abwom-ehtml
Lindsay, Colin, Almey, Marcia & Statistics Canada (2004) A Quarter Century of Change: Young Women in Canada in the 1970s and Today. Ottawa, Status of Women Canada (SWC) Policy Research Fund. http://www.swc-cfc.gc.ca/pubs/0662388976/200412_0662388976_1_e.html
Press Release (1998) Fry welcomes gender breakthrough in APEC. Manilla, Phillipines. http://www.swc-cfc.gc.ca/newsroom/news1998/1019-2_e.html
SWC (1995) Setting the Stage for the Next Century: The Federal Plan for Gender Equality. Status of Women Canada
SWC (1999) Highlights of Federal Government Initiatives to Address Violence Against Women: Legislative Reforms That Assist in Addressing Violence Against Women in 1999: Bill C-79. Status of Women Canada. http://www.swc-cfc.gc.ca
Voyer, Jean-Pierre (2003) Introduction: Social Capital: A Useful Tool for Public Policy? in Initiative, Policy Research Horizons. Public Works and Government Services Canada. http://policyresearch.gc.ca/v6n3_e.pdf
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© NASA: Hubble Heritage Project
NGC 1999, a reflection nebula in the constellation Orion
This nebula in the constellation Orion is a reflection nebula which does not emit visible light on its own but is illuminated by a neighbouring recently born white star, V380 Orionis which is visible left of center. NGC 1999 became famous when the first Herbig-Haro object was discovered next to it. Herbig-Haro objects are now known to be jets of gas ejected from very young stars. V380 Orionis has a mass three times that of our sun and it twice as hot on its surface. This jet-black cloud near the centre is an example of a “Bok globule,” (after Bart Bok) a dense, cold light-eating cloud which might be where new stars are formed.(NASA 2006)
Hosted by NASA, National Aeronautics and Space Administration on their image of the day, November 21, 2006.
November 18, 2006
Habermas’ (2004) in “Time of Transition” declared that Judaeo-Christian-centred liberty, conscience, human rights, and democracy, civilisation are exclusively essential to civil society. What about Islamic, Buddhist or indigenous philosophies? Quebec, Canada’ most multiethnic high school political philosophy class answer back.
Abstract: Habemas’ Judaeo-Christian-centred communicative theories meet saavy, enlightened, extremely multiethnic Quebec students: Habermas’ (2004) declaration that Judaeo-Christian-centred liberty, conscience, human rights, and democracy, civilisation make intercultural understanding, it is what makes it possible What happens to 18th century Enlightenment concepts of civil society in a postnational public sphere, where Habermas’ concepts and theories, developed in the 1960s and popularized in the 1980s meet a saavy, enlightened, extremely multiethnic highschool political philosophy class in a fractured nation-state (Quebec) within a fractured nation-state (Canada) in a knowledge-risk society?
This is a stub of a discussion which I will develop over the next few months instigated by this article in Le Devoir. Google now offers a service whereby anything on the web can be instantly translated. So this is Google’s English translation of Dubreuil’s original article in the French-language newspaper Le Devoir. Nothing compares to reading an author in their own languages of preference. While this Google service is probably not a perfect solution for discussions on political philosophy where one word can be the topic of an entire body of work, it is at least a way into this fascinating and timely debate. Maureen Flynn-Burhoe, November 19, 2006. To be continued . . .
Dubreuil, Benoît. 2006. “Le Devoir de Philo – Habermas et la classe de Mme. Lise,” Le Devoir, Quebec, Canada. November 19, 2006. http://www.ledevoir.com/2006/11/18/123119.html . Accessed 2006/11/19.
Habermas, Jürgen. (2004) Time of Transition.
I am convinced that Derrida’s more inclusive theories on political philosophy as revealed in his writings particularly in the 1990s onwards, are more useful in a philosophy from a cosmopolitical point of view. It is evident that any dialogues on human rights, democracy, hospitality, friendship, civil society need to be inclusive. Habermas’ contributions as public intellectual, political philosopher who brought difficult topics to the public through mass media will continue to be topical, relevant and useful. But truly useful additions to the urgent conversations about social inclusion, social justice, economic efficiency, globalization need to be undertaken with a level of hospitality and friendship that Jacques Derrida (who acknowledged his own status as marano, a French-Jewish-Algerian) exemplified in his discussions with Arabo-Islamic scholars. There is indeed an urgency for inclusive conversations hospitable to Bhuddism, Arabo-Islamic, Baha’i, First Nations, Inuit, indigenous points of view.
A partial chronology of a debate on political philosophy
The following is a draft of a Chronology I am developing as background for Habermas-Derrida debates in political philosophy.
18th century coffee houses: “Jürgen Habermas wrote extensively on the concept of the public sphere, using accounts of dialogue that took place in coffee houses in 18th century England. It was this public sphere of rational debate on matters of political importance, made possible by the development of the bourgeois culture centered around coffeehouses, intellectual and literary salons, and the print media that helped to make parliamentary democracy possible and which promoted Enlightenment ideals of equality, human rights and justice. The public sphere was guided by a norm of rational argumentation and critical discussion in which the strength of one’s argument was more important than one’s identity.” Wiki
Habermas built the framework out of the speech-act philosophy of Ludwig Wittgenstein, J. L. Austin, and John Searle, the sociological theory of the interactional constitution of mind and self of George Herbert Mead, the theories of moral development of Jean Piaget and Lawrence Kohlberg, and the discourse ethics of his Heidelberg colleague Karl-Otto Apel. Jürgen Habermas considers his own major achievement the development of the concept and theory of communicative reason or communicative rationality, which distinguishes itself from the rationalist tradition by locating rationality in structures of interpersonal linguistic communication rather than in the structure of either the cosmos or the knowing subject. This social theory advances the goals of human emancipation, while maintaining an inclusive universalist moral framework. This framework rests on the argument called universal pragmatics – that all speech acts have an inherent telos (the Greek word for “purpose” or “goal”) — the goal of mutual understanding, and that human beings possess the communicative competence to bring about such understanding.
Xxxx Kant the Enlightenment and of democratic socialism Jürgen Habermas’(1929-) carried forward the traditions of Kant through his emphasis on the potential for transforming the world and arriving at a more humane, just, and egalitarian society through the realization of the human potential for reason, in part through discourse ethics. While Habermas concedes that the Enlightenment is an “unfinished project,” he argues it should be corrected and complemented, not discarded.
19xx Ludwig Wittgenstein developed his speech-act philosophy which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality.
19xx George Herbert Mead developed his theory of sociological theory of the interactional constitution of mind and self which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality
19xx Jean Piaget developed his theories of moral development which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality
19xx Lawrence Kohlberg developed his theories of moral development which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality.
1956 Jürgen Habermas’(1929-) burst onto the German intellectual scene in the 1950s with an influential critique of the philosophy of Martin Heidegger. He had been studying philosophy and sociology under the critical theorists Max Horkheimer and Theodor Adorno at the Institute for Social Research at the Johann Wolfgang Goethe University Frankfurt am Main since 1956, but because of a rift over his dissertation between the two – Horkheimer had made unacceptable demands for revision – as well as his own belief that the Frankfurt School had become paralyzed with political skepticism and disdain for modern culture – he took his Habilitation in political science at the University of Marburg under the Marxist Wolfgang Abendroth. Wiki
1961 Jürgen Habermas’(1929-) became a privatdozent in Marburg, and very unusual in the German academic scene at that time, he was called to an “extraordinary professorship” (professor without chair) of philosophy at the University of Heidelberg (at the instigation of Hans-Georg Gadamer and Karl Löwith) in 1962.
1964, Jürgen Habermas’(1929-) returned to Frankfurt to take over Horkheimer’s chair in philosophy and sociology, strongly supported by Adorno. wiki
1981 ??? Jürgen Habermas’(1929-) published his magnum opus, The Theory of Communicative Action. Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Research. In his magnum opus Theory of Communicative Action (1984) he criticized the one-sided process of modernization led by forces of economic and administrative rationalization. Habermas traced the growing intervention of formal systems in our everyday lives as parallel to development of the welfare state, corporate capitalism and the culture of mass consumption. These reinforcing trends rationalize widening areas of public life, submitting them to a generalizing logic of efficiency and control. As routinized political parties and interest groups substitute for participatory democracy, society is increasingly administered at a level remote from input of citizens. As a result, boundaries between public and private, the individual and society, the system and the lifeworld are deteriorating. Democratic public life only thrives where institutions enable citizens to debate matters of public importance. He describes an ideal type of “ideal speech situation“, where actors are equally endowed with the capacities of discourse, recognize each other’s basic social equality and speech is undistorted by ideology or misrecognition. wiki
1980s??? Jürgen Habermas’(1929-) distanced himself from the Frankfurt School. Habermas argued that the Frankfurt School theorists, and others he lumped together as much of postmodernistists, who critiqued Kant, the Enlightenment, the concept of progress and of democratic socialism, were misdirected, excessively pessimism, radical and prone to exaggerations.
1980s Jürgen Habermas’(1929-) became a renowned public intellectual as well as a scholar.
1980s Jürgen Habermas’(1929-) used the popular press to attack historians (i.e., Ernst Nolte, Michael Stürmer and Andreas Hillgruber) who, arguably, had tried to demarcate Nazi rule and the Holocaust from the mainstream of German history, explain away Nazism as a reaction to Bolshevism, and partially rehabilitate the reputation of the Wehrmacht (German Army) during World War II. The so-called Historikerstreit (“Historians’ Quarrel”) was not at all one-sided, because Habermas was himself attacked by scholars like Joachim Fest and Klaus Hildebrand.
1980s Jürgen Habermas’(1929-) and Jacques Derrida engaged in somewhat acrimonious disputes beginning in the 1980s and culminated in a refusal of extended debate and talking past one another. Following Habermas’ publication of “Beyond a Temporalized Philosophy of Origins: Derrida” (in The Philosophical Discourse of Modernity), Derrida, citing Habermas as an example, remarked that, “those who have accused me of reducing philosophy to literature or logic to rhetoric … have visibly and carefully avoided reading me”
1993 Jürgen Habermas’(1929-) retired from Frankfurt and continued to publish extensively. He is also a Permanent Visiting Professor at Northwestern University in Evanston, Illinois.
1997 Jürgen Habermas’(1929-) photo on the cover of William Outhwaite’s (1997) Habermas, – en kritisk introduktion. Bogen gennemgår alle væsentlige titler i forfatterskabet, fra de tidlige bøger om videnskab, politik og offentlig meningsdannelse i det kapitalistiske samfund til de seneste arbejder om retssystemets rolle i den demokratiske stat. photos
2001 Jürgen Habermas’(1929-) visited the People’s Republic of China in April 2001 and received a big welcome. He gave numerous speeches under titles such as “Nation-States under the Pressure of Globalisation.”
2004 Jürgen Habermas’(1929-), wrote in regards to his views on secularism and religion in the European public sphere, in his essay (2004) Time of Transition, “Christianity, and nothing else, is the ultimate foundation of liberty, conscience, human rights, and democracy, the benchmarks of Western civilisation.” He also maintains that “recognising our Judaeo-Christian roots more clearly not only does not impair intercultural understanding, it is what makes it possible.”  Jürgen Habermas had his photo taken with with Cardinal Joseph Ratzinger, now Pope Benedict XVI.
2005 Jürgen Habermas’(1929-) traveled to San Diego and on March 5, 2005, as part of the University of San Diego‘s Kyoto Symposium, gave a speech entitled The Public Role of Religion in Secular Context, regarding the evolution of separation of Church and State from neutrality to intense secularism. He received the 2005 Holberg International Memorial Prize (about € 520 000).
XXXX Jürgen Habermas’(1929-) More recently, Habermas has been outspoken in his opposition to the American invasion of Iraq.
2006 wiki photo taken
2006 “The reflexion of Habermas joined the remarks of Jacques Godbout, who worried recently (Topicality, September 1, 2006) about the multiplication of the parabolic aerials allowing the immigrants to remain connected permanently on the television of their country of origin and never to be integrated into Québécois public space. Some, like the playwright Olivier Khemed (the Duty, September 12, 2006), saw in this comment a form of arabophobie. However, the question deserves to be put! Can there really be a public space when the citizens adopt profiles radically different in their consumption from cultural goods? The diagnosis drawn up by Godbout is undoubtedly partial, but he recalls us that we do not know anything in Quebec mode consumption cultural goods by the immigrant populations. Are their principal channels of integration to the Québécois democracy TQS, VAT and Radio-Canada or rather CTV, CNN and Al-Jazira? We do not know anything of it since there is not any serious study on this question. (Dubreuil 2006)” (Dubreuil, Benoît (2006), “Le Devoir de Philo – Habermas et la classe de Madame Lise,” Le Devoir, Quebec City, Quebec, Canada. November 19, 2006. http://www.ledevoir.com/2006/11/18/123119.html , Édition du samedi 18 et du dimanche 19 novembre 2006
xxxx Noted academic John Thompson, a Professor of Sociology at the University of Cambridge, has pointed out that Jürgen Habermas’(1929-) notion of the public sphere is antiquated due to the proliferation of mass-media communications. wiki
Xxxx Noted academic Michael Schudson from the University of California, San Diego critiques the work of Jürgen Habermas’(1929-) arguing more generally that a public sphere as a place of purely rational independent debate never existed. wiki
Xxxx “Quite distinct from this, Geoffrey Bennington, a close associate of Derrida’s, has in a further conciliatory gesture offered an account of deconstruction intended to provide some mutual intelligibility. Derrida was already extremely ill by the time the two had begun their new exchange, and the two were not able to develop this such that they could substantially revisit previous disagreements or find more profound terms of discussion before Derrida’s death. Nevertheless, this late collaboration has encouraged some scholars to revisit the positions, recent and past, of both thinkers, vis-a-vis the other.” wiki
Xxxx “What would say Jürgen Habermas of the Class of Mrs Lise? In her superb documentary, the director Sylvie Groulx follows during one year a class of first year to the school Barthelemy-Vimont, in the district Park-Extension, in Montreal. This school, attended with 95% by children of immigrant origin, is most multiethnic in Quebec. The documentary one testifies to the difficulties to which facefaces Quebec as regards integration of the immigrants and famous with wonder what it is advisable to call our “school apartheid”. By looking at the Class of Mrs Lise, it is difficult not to wonder which Quebec are integrated these children. Do we divide with them a common world? Do we take part in the same public space?” (Dubreuil 2006)” (Dubreuil, Benoît (2006), “Le Devoir de Philo – Habermas et la classe de Madame Lise,” Le Devoir, Quebec City, Quebec, Canada. November 19, 2006.http://www.ledevoir.com/2006/11/18/123119.html, Édition du samedi 18 et du dimanche 19 novembre 2006
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November 15, 2006
History, memory and archives cannot be used interchangeably. Musique 400, an Annapolis valley group proud of their local history presented an uncontextualized, direct reading of a play by Champlain’s settlers in honour of Nouvelle France’s governor complete with 17th century attitudes. Unfortunately the group did not mention Matthieu da Costa either.
Production of the original version mentined above was cancelled. This blog traces the journey of navigating on the fringe: “Sinking Neptune.” Thanks to Stan Kristiansen for providing me with the correct url for Optative Theatrical Laboratories. I’ve just updated the link and now I’m heading to the media page you suggested.
Here are some resources I developed over the last fifteen years on inclusive communal memory work particularly in terms of weaving strands of divergent views of the same time and space.
November 3, 2006
In it Freud examined the psychological process of forgetting the name of the artist who painted the Orvieto ceiling when his conscious thinking process was abruptly interrupted by memories of the recent suicide of one of his patients who had an incurable sexual disorder. He forget Signorelli’s proper name during this conversation with a stranger while traveling in Herzegovina. They had been discussing the Turks in Bosnia and Herzegovina when Freud’s thoughts turned to contemporary [racist] beliefs surrounding the sexual moeurs of Turks who allegedly valued sexual pleasure over life itself. From there Freud thought of Death and Sexuality. As one theme interrupted and replaced the other, he associated the series Signorelli. Botticelli, Boltraffio, Trafoi and could not recollect the proper name.
This is significant to me as it reveals unchallenged western prejudices about the East at the turn of the century.
Layers include a .jpg of Renaissance artist Luca Signorelli’s (1445 – 1523) masterpiece, the massive frescoes of the Last Judgment (1499-1503) in Orvieto Cathedral. The copyright on his work has expired since he passed away more than 70 years ago.
There is a topographical map of Bosnia and Herzegovina, a small iinsert of Freud’s museum which is itself th subject of controversy as rrevealed in Derrida’s book Archives Fever (1996). The uppermost layer is the diagram from the Freud’s article explaining how he made a Freudian slip.
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November 3, 2006
From Wikipedia, the free encyclopedia
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 , 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)
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 . 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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