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Deridine sablasti: pogled vizira
The aim of this paper is to propose an answer to the question of possibility of a Phenomenology of spectral.
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The aim of this paper is to propose an answer to the question of possibility of a Phenomenology of spectral.
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This paper addresses Jacques Derrida’s concept of hospitality as a critical one for his non-canonical understanding of the political. As a concept that is political par excellence, hospitality and/or the paradoxical gesture of welcoming the other opens up a space for different and diverse, unknown and unexpected guest, for the other, aporetically understood as impossible and unpredictable future to come, that cuts across, destabilizes and deconstructs all rational, established and safe ways of thinking and doing.
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Jacques Derrida’s Archive Fever starts with the aporia of the archive. The word arkhe, he recalls at the beginning of his book, names at the same time the command to remember, to archive, protect and keep, and the commencement of an institution of archivization which leads to forgetting. This aporia therefore splits from the outset the commemorative gesture into two irreconcilable demands or tasks, the symptoms in fact, to which Derrida gives the name of Archive Fever (Mal d’archive).
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The first section of this Paper deals with the concept of interpretation as well as with the sense of explaining a text, in this case, a lyric poem. Not disregarding post-structural understandings that it is almost impossible to get through the final meanings, in the second part of this Paper we place the text of the poem Uspavanka of Mak Dizdar in the center of our interpretation.
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Modernisation of Serbian ethnology/anthropology in the second quarter of the twentieth century was marked by structuralism. More precisely, structural analysis that became a must of the analytical interpretation was based on the work of Claude Levi-Strauss, but also on those of the predecessors of structural analysis, like Van Gennep and Propp; British followers of structuralism like E. Leach and M. Douglas, as well as on the Russian semiotic school and Barth's semiology. Ta-king aside predecessors of structural analysis, main sources of Serbian structural-semiotic revolution came from Levi-Strauss structural anthropology. When in the 1970s Serbian readers faced anthropological books coming from different intellectual backgrounds and re-presenting major theoretical trends in anthropology, Serbian ethnology, firmly based on its hundred years old romantic roots, gave equally opportunities to all theoretical approaches that fought for the intellectual domination in the discipline. This paper tries to answer the question why structural analysis played a crucial part in the modernisation of Serbian ethnology/anthropology, while the ideas coming from functionalism, culture and personality school, or neoevolutionism did not have the same revolutionary and deep impact.
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Taking into account recent critiques of “underdevelop-ment”, “positivism”, “methodological backwardness” and ot-her failings attributed to so-called •American Anthropology‡ by some of the authors from the Belgrade Structural-semio-tic School of Anthropology of Folklore, I analyse the context in which colleagues and students may be tempted to explain common sense political connection between polyphone ethnography, neo-romanticism and nationalism as counter-in-tuitive history of the discipline. I already pointed that the important transformative dif-ferences in the attitudes towards structuralism between European anthropologists, especially Belgrade Structural-semiotic School of Anthropology of Folklore and so called American Anthropology, are the conseˆuence of a pure co-incidence ` the fact that French structuralism and French poststructuralism were launched simultaneously at the Ame-rican interdisciplinary intellectual scene (“Theory”) at the same conference. This ironic concurrence would not be much more than one entertaining episode for students, hi-storians of anthropology and historians of ideas, if there we-re no attempts (more and more frequent and increasingly fluently articulated) to compare different intellectual traditions as they were elements of the same unilineal evolution of the discipline. Belgrade Structural-semiotic School (further called only SS) and especially its spiritus movens and most prominent representative Prof. Kova evi started in recent years to criticise some “American Anthropology” measuring its” academic achievement” (the author's term) in comparati-ve perspective and taking as an analytical unit uncritically generalized traditions marked with a single term of “post-modern anthropology” on the one hand, and “anthropology” on the other. Belgrade SS School did develop globally original, although badly promoted and never fully used, battery for the synchronic analysis of the folklore phenomena, but this was done only after Leach, Needham, Schneider and representa-tives of ethnoscience and cognitive anthropology had al-ready adapted Levi-Strauss's ideas about mind and science to ethnographic phenomenology. Transformation of Levi-Strauss's analysis and limited success of its adaptation to the analysis of phenomena that usually concern anthropo-logy happened simultaneously with the development of the critique of structuralism as a theory of culture in the Ameri-can academic scene. This proves a theory that there is at le-ast one “Atlantic split”, analogue to that in philosophy, morethan it makes a relevant context for measuring of the com-parative “academic achievements” of the specific and uncon-nected disciplinary traditions. Indirectly, this paper explains that Levi-Strauss's work has contradictory functions in the history of ideas in anthropo-logy, serving as a starting point for •postmodern” neo-romantic and positivistic critique of imperial realism (in USA), as well as •enlightened”, realistic and anti-tribal critique of ethnology as positivistic, nationalistic and national science (in Serbia). In this paper, special emphasis is placed on the local context in which structuralism as a founding discourse of anthropology is opposed to ethnology as national prose. As such it had completely different role in comparison to struc-turalism in a) the history of American anthropology and b) in the history of interdisciplinary/postmodern Theory.
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The author examines possible analogies between Kant's transcendental idealism and de Saussure's and Levi-Straus's structuralism, in order to analyse if the former can be understood as a predecessor for the later. The author shows that both teachings assume a priori formal framework, but they diverge in the ways they describe it, as well as in un-derstanding of its function. Consequently, the author concludes that structuralism can be seen as one possible use of Kant's idea about the existence of such a frame. Furthermore, the author claims that Ricker's understanding of structu-ralism as “Kantianism without transcendental subject” should be rejected, since a teaching which does not assume existence of such subject cannot be understood as Kantian.
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This paper discusses Levi-Strauss engagement in UNESO activities. On the one hand, Levi-Strauss engagement in Pakistan had an important impact on his later work, as well as on his overall view about the world and culture(s); while on the other, Levi-Strauss's definitions of the relationship between race/nation and culture had an important influen-ce on the ways in which UNESO dealt with the ideas about culture and on the ways these ideas were implemented in its global strategies of action in/towards culture. On the one hand, this engagement included a delivery of the European world view (as a superior one) to everyone who does not have it; while on the other, it also meant a protection of ma-terial remains of different cultures world-wide and protec-tion of non-material heritage and/as entire 'Othernness', whenever it is located, and (at least in theory) however it looks like. In that sense, Levi-Strauss public engagement had an important impact not only on anthropology, as a discipli-ne that he dedicated his life to, but also to the formation of contemporary understanding of politically correct relationship towards the 'Other'.
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This paper is dedicated to Claude Lévi-Strauss and his structural reading of opera as metaphorical 'composing' of an anthropological grand opera, materialized in the four-volume study of Mythologiques, which refers to Wagner s tetralogy of The Ring. He created a type of comparative view of the fun-ction and structure of myth schemes in Amerindian culture and the orchestral scores of Wagner s operas, and implicitly signalled that European music, with its eminent representation opera has had the same value or similar symbolic position in the mind and life of a contemporary European that myth has had in the savage mind . Through this, he can lead us to the understanding of opera as myth and metaphor. However, the paper extends the discussion on Lévi-Strauss to a broader historical picture of the relationship between opera and mythology as two symbolic systems of European culture
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This paper discuss a relationship between mask and myth and how the appropriate analysis by Claude Levi-Strauss may make clearer a complex field of masks in the part of North America. Claude Levi-Strauss stressed the multilayered character of myth structure. Similar multi-layered character can be seen at the level of expression, content and meaning of Salish, Kwakiutl and other unique masks of this part of North America. Claude Levi-Strauss analysed certain myths trying to explain 'the path' of the masks that belong to the people with similar languages, or those who lived nearby. The mythology of Tsimshian, Tlingit and Haïda people have certain common characteristics that point to the similarities with the nearby groups (Kwakiutl). Despite differences that exist at the level of meanings of the masks, there is also common 'mythological heritage' of the people who used to live in the Northern Pacific Coast. Caude Levi-Strauss showed that there is no final solution in the myth analysis, and that there is no possibility that the dissection of the problem will reveal some hidden unity. 'As mythical though does not want to start clearly somewhere and come somewhere, it never goes through its whole trajectory: there is always something waiting to be fullfield. The same way as rituals, myths are infinite.' It seems that Levi-Strauss explanation of the Path of masks goes in that direction.
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In this paper the concept of bricolage is applied to the paradoxical contexts of transitory societies using the translation of general theoretical concepts to those politically recognizable. On the one hand, notions of intersubjectivity, improvisation and self-organisation suggest social functioning based on the principles of free market, management and self-government; while on the other, common understanding of transition as the 'application of democracy ' according to a model, introduces radically different background of 'bricolage' as non-inventiveness, imitation, fragmentary connection and 'irrational mentality'.
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This paper starts with Levi-Strauss's semantic concept that consists of oblivion, misunderstanding, indiscretion and nostalgia. Through his analysis of North American and Greek myths, Levi-Strauss concluded that 'semantic filed of oblivion' has an important meaning especially in the construction of particular rules and rituals; or, in other words, it has an important part in the introduction of culture to the nature of cognitive and social processes. After the introduction of concept Structure of disturbed communication and some corrections to the Levi-Strauss's concept, I start with the proposition that the period of transition represents unstable and 'slippery' time in which society negotiates different meanings. That is the time when different styles of thoughts, represented by different and powerful groups that have an impact on current social, political and ideological processes, compete with each other fighting for supremacy. Their field of communication can be seen as a field of 'disturbed communication', which in the final instance has a normative function: to reinforce and regulate certain attitudes, ideas and knowledge. This is achieved through the narratives which symbolise a community of newly established order in the moment of its supposed sociohistorical stabilisation. Finally, combining two different theoretical models ` Levi-Strauss's one described above with Greimas's ideas about structures of modes of veridiction, this paper predicts chances of particular paradigmatic forms of thought in transitory Serbia to became dominant modes of thought, despite of their current low visibility in the public sphere. In mythical terms, it seems though that their domineering efforts are predetermined to success or fail, since they position them-selves according to the laws immanent to these structures themselves, which on their part a priori position these structures as powerful or powerless, influential or non-influential communities of thought.
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This paper discusses application of structuralist methodology to the research of folk region in Serbia. I discussed possible anticipations and the beginning of application of structural methodology; period of high popularity of rites of passage theories in our ethnology/anthropology, as well as most developed forms of analysis inspired by structuralism. On the example of two specifically chosen 'case studies' I show the ways in which structuralism in our science helped us to see problems from a completely new angle and foste-red a creation of new and original conclusions. In the paper, I claim that the beginning of applications of the ideas and methods developed in structuralism, made a breaking point with the previous research of folk religion, and at its highest points, in some ways, made a basis for the understanding of folk religion as a holistic system.
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Levi-Strauss's theoretical-methodological 'legatee' - anthropological structuralism was one of the most important theoretical frameworks used in cognitive anthropology. Since it was sometimes too abstract for 'practical' minds, trained in British-American empirical traditions, Levi-Strauss thought was mediated through the works of British structural-functionalist, particularly those of Mary Douglas and Edmund Leach, who established its premises as a kind of contextualised particularism of the unquestioned universalism. Ideas about the way in which human cultural mind functions, is one of the corner stones of cognitive anthropology, which cognitive anthropology shares with structural anthropology, and from which cognitive anthropology actually in-herits what it shares with structural anthropology - this sounds properly structural ☺ - that is: an interest in the pro-cesses of division, demarcation and classification in a sense of cultural management of a perceived surrounding reality. An example for such analysis, that I use in this paper, is music, or more precisely music culture, an expression that I use in order to imply that the affinity to a type of music, or musical genre should be understood in a sense of a particular cultural way of thinking and acting.
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In this paper we will try to define the problem of identifying oneself as a special identity – difference dialectical game. Thus, we will try to show that identity can be actualized in two ways always with respect to the abovementioned dichotomy: as a difference between the self and the other – that is as a difference between us and other people surrounding us – and between the self and its internal others – that is as the internal self-differentiation. The stated relation is always achieved in both directions which makes it impossible to render a definite meaning to the self since it is conditioned by possible changes in the other, be it of external or internal kind. Therefore, the most suitable term to use when referring to the self is process or transformation. As the problem of identity shows its complex status even in this abstract we will try to approach the problem from two directions which have their theoretical backing in the works of Paul Ricoeur and Susan Stanford Friedman. The theoretical background obtained by analysing the works of the mentioned authors will be then applied on two literary texts, the novel Underground by Don DeLillo, and the novel Beloved by Toni Morrison. With this in mind, the key role to the attempt of analysing the novels, that is of analysing some characters in the novels, will have the concept of Otherness which has proved to be a complex phenomenon in both philosophy and literature and which has never ceased to encourage various debates.
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This study deals with the analysis and understanding of the violence phenomenon in contemporary Russian prose in light of the philosophical premise of Hannah Arendt and Slavoj Žižek. Starting from the thesis that violence must be studied as a structure, not as a part of a life process, three current types of violence are noticeable: “symbolical” violence that is embodied in language and forms, objective or systematic violence and subjective violence. Objective violence is continuously produced and thus becomes an integral part of the political and economic world in which we live, losing the characteristics of the construct and imposes itself as natural and necessary. On the other hand, the act of subjective violence is performed by invisible people, people who do not have any vital function in the modern organized world, and use violence in order to fight visibility or functionality that gives meaning to a life in a community of any kind. Our research is based on the Zizek’s assumption that the focus on subjective violence is actually mimicry of essential source of violence, and that subjective violence is the product of hidden but systematic violence. Types of violence and mechanisms of their action are studied on the selected corpus of the contemporary Russian prose (novel Sankya by Zakhar Prilepin and novels “Assassin”, “The Hall of the Singing Caryatids” by Victor Pelevin) which question the boundaries when it comes to onesided and orchestrated understanding and definition of violence in contemporary society. In that sense, our work tries to show the necessity of including philosophical assumptions in the process of understanding, interpretation and evaluation of literary texts.
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Da bi se dao cjelokupan pregled feminističkih pokreta i teorija, bilo bi potrebno mnogo više prostora nego što je ovdje ponuđeno. Međutim, to možda i nije izvodivo jer se na našim prostorima teoretičari_ke u najvećoj mjeri oslanjaju na zapadnu teorijsku misao što je samo po sebi ograničavajuće. Imajući na umu da ću svakako izostaviti neke od značajnih teoretičara_ki i da će mi neki od ključ- nih momenata promaći u ovom kratkom pregledu, želim unaprijed ovaj tekst okarakterizirati kao opći i sažeti uvod u pojam i razvoj feminizma(ama) te naglasiti da će predstaviti tek osnovne postavke za dalje izučavanje ovog složenog i višeslojnog fenomena. Predstavit ću hronološki pregled razvoja feminizma: tri vala feminizma i njihove najznačajnije pokretače_ice te teorijska djela koja su izrodila. Započet ću situiranjem samog pojma i razmatranjem nekih od najznačajnijih koncepata koji se konstantno problematiziraju kroz historiju, a završiti neodvojivom vezom feminizama i, primarno, gej i lezbejske teorije, a kasnije i queer teorije.
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Sukcesivno, nailazimo na tri problema: da li je bitka »predmet« rata? I još: da li je rat »predmet« ratnog stroja? Najzad, u kojoj je meri ratni stroj »predmet« aparata Države? Dvosmislenost prva dva problema zacelo proizlazi iz termina predmet, ali uključuje i njihovu zavisnost od trećeg termina. Zbog toga se i moraju razmatrati jedan za drugim, makar time bili navedeni da umnožavamo slučajeve. Prvo pitanje, pitanje bitke, stvarno zahvata neposredno razlikovanje dva slučaja: prvog, gde se bitka traži, i drugog, gde je ratni stroj suštinski izbegava. Ta dva slučaja uopšte se ne poklapaju sa ofanzivom i defanzivom. Međutim, izgleda da je predmet rata u pravom smislu te reči (prema jednoj zamisli čiji vrhunac nalazimo kod Foha) bitka, dok gerila za sebe izričito pretpostavlja ne-bitku.
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Suriye’de 2011 yılında başlayan iç savaşın belki de en sıra dışı sonucu yaşananmülteci hareketidir. Altı milyonun üzerinde insanın ülkelerini terk etmesiylesonuçlanan iç savaş, bugün itibariyle 3,6 milyonun üzerinde mültecinin Türkiyesınırları içinde yaşamını sürdürmeye çalışması ile sonuçlanmıştır (UNRA, 2019). Bukapsamda pek çok toplumsal araştırmanın konusu olan Suriyeliler özellikle Avrupave Türkiye hukuksal sisteminin yeni tartışmalarının da odak noktası haline gelmiştir.“Geri Kabul Anlaşması” (GKA) ve “Yabancılar ve Uluslararası Koruma Kanunu”(YUKK) ise bu bağlamda yapılan tartışmalarda öne çıkmaktadır.
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Amerikalı bilimkurgu yazarı Octavia Butler’ın Yavru Kuş (Fledgling 2005) romanının ana karakteri olan genetiği değiştirilmiş, siyahi vampir, Shori, insana ait genetik materyalinin ve siyahi bir insan DNA’sının genlerine dahil edilmesinin bir sonucu olarak “normal” insan/i özellikler(i) göstermektedir. Bu bağlamda, posthüman melez (hybrid) ırkın temsilcisi ve İna vampir topluluğunun istisnai bir üyesi olan, ancak aynı zamanda insan/i özelliklere ve insan/i duygularına/duygulara da sahip olan Shori, romanın posthüman bağlamsal çerçevesi içinde, en önemlisi insan ve insan olmayan ikililiği başta olmak üzere sayısız ikiliklerin sınırlarının yıkıldığının somutlaşmış temsilidir. Butler, insan DNA’sı entegre edilmesinin sonucunda posthüman melezliği (hybrid) sayesinde insanla insan olmayan canlıları ayıran eşikte (threshold) yer alan Shori aracılığıyla, insan ve insan olmayan canlılar hakkında uzun süredir devam eden, yerleşmiş fikirleri, ayrımları ve özellikle hümanist ideolojileri yerinden sökmektedir. Shori, bu posthüman müdahale sonucunda güneş ışığına tahammül edebilir, insanlarla ortakyaşam/simbiyotik yaşam oluşturabilir ve diğer akrabalarından daha çevik, daha güçlü ve daha üstün olup daha iyi işlev görebilir hale gelmiştir. Octavia Butler, tüm ustalık ve zekikurmaca yeteneğiyle, bilinen ideolojik ve ötekileştirilmiş vampir olgusunu ve vampir ögelerini eserinde inşa etmekle beraber, aynı zamanda vampirler hakkında bize sunulan alışılagelmiş ve yerleşmiş fikirleri de yapıbozumuna uğratmaktadır. Romanın odağındaki Shori aracılığıyla bu bölüm, özellikle insan ve insan olmayan arasındaki yerleşmiş çizgilerle belirlenmiş sınırları bulanıklaştırarak, ırk, cinsiyet, toplumsal cinsiyet, cinsellik ve öznellikle ilgili özcü kavramları sorgulamaktadır ve insanı insan yapan şey nedir sorusunu sormaktadır. Butler’ın birbirine bağımlı ve sürekli olarak birbirleriyle “içtenetkimede bulunan” (intra-action) vampir ve insan ortakyaşarlar/simbiyontlar (symbionts) yaratması, maddesel insan bedenlerinin bir fildişi kule içinde izole edilmemiş ancak birbirleriyle ve çevreleriyle posthüman dolaşıklık (posthuman entanglement)içerisinde bir ilişki ağına girmiş olduğunu anlamamız için bir çerçeve oluşturur. Karen Barad ve Stacy Alaimo’nun posthüman kuramlarına dayanan bu çalışma, insan bedenselliğinin, içtenetkimeli (intra-active) akış yoluyla geri kalan insan olmayan dünyayla nasıl eşzamanlı olarak birlikte hareket ettiğini incelemektedir.
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