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Telling Other Peoples' Stories in a Multicultural Society
Telling Other Peoples’ Stories in a Multicultural Society Jo Henwood Because 98% of the Australian people are from immigrant stock the Storytelling revival of the 1970s-80s was not a matter of Storytellers remembering lost stories and traditions but of going to the library. We learnt our stories in books that had collected folktales from all around the world and these were the stories we told in a multicultural society where our people, our stories, our festivals come from all over the world. But how much right does someone outside a culture have to tell that culture‟s stories? If we tell, how should it be done? The most contentious negotiation for most Australian Storyteller s is the rights and wrongs of telling Aboriginal Dreaming stories so that will be my focus today, but it is my hope that this will illuminate the path to take in any cross cultural storytelling. Why we shouldn’t tell Much has been taken from indigenous Australians: land, citizenship, health, family. Practices of successful invaders include the abolition of language, and thus of story and cultural identity. Colonialism extends from appropriating not only the material but the intangible: taking their paintings and putting them on tea towels, taking their stories and telling them in ways never intended by the communities, then consigning the culture holders to invisibility. (Maddern, 2011; Langrish, 2010; Rose, 2011;Brian Attebery in Finch, 2012) For Indigenous cultures, drama and performance are central to identity, place and belonging and are an expression of a unique and continuing tradition (Australia Council, Performing arts, 2007). -
The Rhetoric of Cool: Computers, Cultural Studies, and Composition
THE RHETORIC OF COOL: COMPUTERS, CULTURAL STUDIES, AND COMPOSITION By JEFFREY RICE A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2002 TABLE OF CONTENTS Eage ABSTRACT iv 1 INTRODUCTION 1 1963 12 Baudrillard 19 Cultural Studies 33 Technology 44 McLuhan’s Cool Media as Computer Text 50 Cyberculture 53 Writing 57 2 LITERATURE 61 Birmingham and Baraka 67 The Role of Literature 69 The Beats 71 Burroughs 80 Practicing a Burroughs Cultural Jamming 91 Eating Texts 96 Kerouac and Nostalgia 100 History VS Nostalgia 104 Noir 109 Noir Means Black 115 The Signifyin(g) Detective 124 3 FILM AND MUSIC 129 The Apparatus 135 The Absence of Narrative 139 Hollywood VS The Underground 143 Flaming Creatures 147 The Deviant Grammar 151 Hollywood VS The Underground 143 Scorpio Rising 154 Music: Blue Note Records 163 Hip Hop - Samplin’ and Skratchin’ 170 The Breaks 174 ii 1 Be the Machine 178 Musical Production 181 The Return of Nostalgia 187 4 COMPOSITION 195 Composition Studies 200 Creating a Composition Theory 208 Research 217 Writing With(out) a Purpose 221 The Intellectual Institution 229 Challenging the Institution 233 Technology and the Institution 238 Cool: Computing as Writing 243 Cool Syntax 248 The Writer as Hypertext 25 Conclusion: Living in Cooltown 255 5 REFERENCES 258 6 BIOGRAPHICAL SKETCH ...280 iii Abstract of Dissertation Presented to the Graduate School of the University of Florida in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy THE RHETORIC OF COOL: COMPUTERS, CULTURAL STUDIES, AND COMPOSITION By Jeffrey Rice December 2002 Chairman: Gregory Ulmer Major Department: English This dissertation addresses English studies’ concerns regarding the integration of technology into the teaching of writing. -
An Aesthetic of the Cool: West Africa
An Aesthetic of the Cool Author(s): Robert Farris Thompson Source: African Arts, Vol. 7, No. 1 (Autumn, 1973), pp. 40-43+64-67+89-91 Published by: UCLA James S. Coleman African Studies Center Stable URL: http://www.jstor.org/stable/3334749 . Accessed: 19/10/2014 02:46 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. UCLA James S. Coleman African Studies Center and Regents of the University of California are collaborating with JSTOR to digitize, preserve and extend access to African Arts. http://www.jstor.org This content downloaded from 142.104.240.194 on Sun, 19 Oct 2014 02:46:11 AM All use subject to JSTOR Terms and Conditions An Aesthetic of the Cool ROBERTFARRIS THOMPSON T he aim of this study is to deepen the understandingof a of elements serious and pleasurable, of responsibility and of basic West African/Afro-American metaphor of moral play. aesthetic accomplishment, the concept cool. The primary Manifest within this philosophy of the cool is the belief metaphorical extension of this term in most of these cultures that the purer, the cooler a person becomes, the more ances- seems to be control,having the value of composurein the indi- tral he becomes. -
The Sixties Counterculture and Public Space, 1964--1967
University of New Hampshire University of New Hampshire Scholars' Repository Doctoral Dissertations Student Scholarship Spring 2003 "Everybody get together": The sixties counterculture and public space, 1964--1967 Jill Katherine Silos University of New Hampshire, Durham Follow this and additional works at: https://scholars.unh.edu/dissertation Recommended Citation Silos, Jill Katherine, ""Everybody get together": The sixties counterculture and public space, 1964--1967" (2003). Doctoral Dissertations. 170. https://scholars.unh.edu/dissertation/170 This Dissertation is brought to you for free and open access by the Student Scholarship at University of New Hampshire Scholars' Repository. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of University of New Hampshire Scholars' Repository. For more information, please contact [email protected]. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. -
Blackface and Newfoundland Mummering Kelly Best
Document generated on 09/30/2021 1:10 p.m. Ethnologies “Making Cool Things Hot Again” Blackface and Newfoundland Mummering Kelly Best Hommage à Peter Narváez Article abstract In Honour of Peter Narváez This article critically examines instances of blackface in Newfoundland Volume 30, Number 2, 2008 Christmas mummering. Following Peter Narváez’s call for analysis of expressive culture from folklore and cultural studies approaches, I explore the URI: https://id.erudit.org/iderudit/019953ar similarities between these two cultural phenomena. I see them as attempts to DOI: https://doi.org/10.7202/019953ar work out racial and class tensions among the underclasses dwelling in burgeoning seaport towns along the North American seaboard that were intimately connected, at that time, through heavily-trafficked shipping routes. I See table of contents offer a reanalysis of the tradition that goes beyond unconscious, symbolic ritualism to one that examines mummering in a historical context. As such, I present evidence which troubles widely held understandings of Christmas Publisher(s) mummering as an English-derived calendar custom. Association Canadienne d'Ethnologie et de Folklore ISSN 1481-5974 (print) 1708-0401 (digital) Explore this journal Cite this article Best, K. (2008). “Making Cool Things Hot Again”: Blackface and Newfoundland Mummering. Ethnologies, 30(2), 215–248. https://doi.org/10.7202/019953ar Tous droits réservés © Ethnologies, Université Laval, 2008 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. -
Historical Painting Techniques, Materials, and Studio Practice
Historical Painting Techniques, Materials, and Studio Practice PUBLICATIONS COORDINATION: Dinah Berland EDITING & PRODUCTION COORDINATION: Corinne Lightweaver EDITORIAL CONSULTATION: Jo Hill COVER DESIGN: Jackie Gallagher-Lange PRODUCTION & PRINTING: Allen Press, Inc., Lawrence, Kansas SYMPOSIUM ORGANIZERS: Erma Hermens, Art History Institute of the University of Leiden Marja Peek, Central Research Laboratory for Objects of Art and Science, Amsterdam © 1995 by The J. Paul Getty Trust All rights reserved Printed in the United States of America ISBN 0-89236-322-3 The Getty Conservation Institute is committed to the preservation of cultural heritage worldwide. The Institute seeks to advance scientiRc knowledge and professional practice and to raise public awareness of conservation. Through research, training, documentation, exchange of information, and ReId projects, the Institute addresses issues related to the conservation of museum objects and archival collections, archaeological monuments and sites, and historic bUildings and cities. The Institute is an operating program of the J. Paul Getty Trust. COVER ILLUSTRATION Gherardo Cibo, "Colchico," folio 17r of Herbarium, ca. 1570. Courtesy of the British Library. FRONTISPIECE Detail from Jan Baptiste Collaert, Color Olivi, 1566-1628. After Johannes Stradanus. Courtesy of the Rijksmuseum-Stichting, Amsterdam. Library of Congress Cataloguing-in-Publication Data Historical painting techniques, materials, and studio practice : preprints of a symposium [held at] University of Leiden, the Netherlands, 26-29 June 1995/ edited by Arie Wallert, Erma Hermens, and Marja Peek. p. cm. Includes bibliographical references. ISBN 0-89236-322-3 (pbk.) 1. Painting-Techniques-Congresses. 2. Artists' materials- -Congresses. 3. Polychromy-Congresses. I. Wallert, Arie, 1950- II. Hermens, Erma, 1958- . III. Peek, Marja, 1961- ND1500.H57 1995 751' .09-dc20 95-9805 CIP Second printing 1996 iv Contents vii Foreword viii Preface 1 Leslie A. -
Accumulation and Avant-Garde Apparel
Confente 1 Oriana Confente Accumulation and Avant-Garde Apparel In his essay, “A Marginal System: Collecting,” French sociologist Jean Baudrillard writes: “Let us grant that our everyday objects are in fact objects of a passion – the passion for private property, emotional investment in which is every bit as intense as investment in the ‘human’ passions… they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion” (Baudrillard 259). A leading theorist on the discussion of consumerism, Baudrillard uses a semiotic analysis to explore the materialistic nature of contemporary culture and the integral role of object ownership in the lives of human beings. Accumulating items offers purpose and can contribute to an individual’s security as a person. This can be tied to the fashion industry, with a focus on clothing and dress. Fashion has been long understood to have a sociological function as “a social process of mutual adaptation” wherein “actors are free to decide if and to what extent they will adopt a new object, practice, or representation” (Aspers and Godart 185). The meaning behind choices of apparel influences the consumption of this aspect of culture, as Roland Barthes (a contemporary of Baudrillard who was at the forefront of semiotics) suggests “there is a ‘lexicon and syntax’ in clothing that resembles the structure of language” (Aspers and Godart 183). The desire to speak through the items one wears only heightens the urge to collect particular objects which would open those lines of communication. This is especially true in the realm of current high fashion – “expensive, fashionable clothes produced by leading fashion houses” which are not to be confused with the cheaply constructed, mass-produced items of the fast fashion world (“High Fashion, noun”). -
Understanding Cultural Appropriation & Halloween
UNDERSTANDING CULTURAL APPROPRIATION & HALLOWEEN HALLOWEEN - FUN FOR SOME, FRIGHT FOR OTHERS Halloween on a college campus can be a time for spooky fun and celebration. However, this holiday can also give rise to behaviors that have negative long-lasting impacts for some. One of the major areas of concern includes behaviors that fall under the term "cultural appropriation." Cultural appropriation occurs when cultural imagery and materials (ex: ways of dress, music) are removed from their cultural context and used in ways they were never intended. For example, dressing up as a person with a disability that you do not have, or wearing a sombrero as part of a "Mexican" costume. A related behavior we see some people engaging in around Halloween is blackface (see also: "yellowface" and "brownfa ce"). This involves altering one’s physical features to mimick distorted racialized stereotypes of what people of color look like (ex: coloring the skin darker, using makeup to make your eyes seem slanted, etc). WHAT'S THE BIG DEAL? Though the ways people engage in appropriation may result in different degrees of impact, it is particularly of concern when those from historically dominant groups appropriate the cultural practices and artifacts from those who are members of historically marginalized communities. The differences in social and institutional power result in reinforcement of already-existing inequality. Whether racial harm is intentional or not, the result is the same. Under the guise of supposed edginess or humor, people conjure up histories of racial stereotyping, humiliation, and violence against marginalized groups. Minoritized communities experience heightened anxiety and tension as they also encounter these stereotypes in the media, classrooms, and social settings. -
The Jedi of Japan
Trinity College Trinity College Digital Repository Trinity Publications (Newspapers, Yearbooks, The Trinity Papers (2011 - present) Catalogs, etc.) 2016 The Jedi of Japan David Linden Trinity College, Hartford Connecticut Follow this and additional works at: https://digitalrepository.trincoll.edu/trinitypapers Part of the Arts and Humanities Commons Recommended Citation Linden, David, "The Jedi of Japan". The Trinity Papers (2011 - present) (2016). Trinity College Digital Repository, Hartford, CT. https://digitalrepository.trincoll.edu/trinitypapers/45 The Jedi of Japan David Linden The West’s image today of the Japanese samurai derives in large part from the works of Japanese film directors whose careers flourished in the period after the Second World War. Foremost amongst these directors was Akira Kurosawa and it is from his films that Western audiences grew to appreciate Japanese warriors and the main heroes and villains in the Star Wars franchise were eventually born. George Lucas and the first six films of the Star Wars franchise draw heavily from Kurosawa’s films, the role of the samurai in Japanese culture, and Bushido—their code. In his book, The Samurai Films of Akira Kurosawa, David Desser explains how Kurosawa himself was heavily influenced by Western culture and motifs and this is reflected in his own samurai films which “embod[y] the tensions between Japanese culture and the new American ways of the occupation” (Desser. 4). As his directorial style matured during the late forties, Kurosawa closely examined Western films and themes such as those of John Ford, and sought to apply the same themes, techniques and character development to Japanese films and traditions. -
The Avant-Garde in Jazz As Representative of Late 20Th Century American Art Music
THE AVANT-GARDE IN JAZZ AS REPRESENTATIVE OF LATE 20TH CENTURY AMERICAN ART MUSIC By LONGINEU PARSONS A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2017 © 2017 Longineu Parsons To all of these great musicians who opened artistic doors for us to walk through, enjoy and spread peace to the planet. ACKNOWLEDGMENTS I would like to thank my professors at the University of Florida for their help and encouragement in this endeavor. An extra special thanks to my mentor through this process, Dr. Paul Richards, whose forward-thinking approach to music made this possible. Dr. James P. Sain introduced me to new ways to think about composition; Scott Wilson showed me other ways of understanding jazz pedagogy. I also thank my colleagues at Florida A&M University for their encouragement and support of this endeavor, especially Dr. Kawachi Clemons and Professor Lindsey Sarjeant. I am fortunate to be able to call you friends. I also acknowledge my friends, relatives and business partners who helped convince me that I wasn’t insane for going back to school at my age. Above all, I thank my wife Joanna for her unwavering support throughout this process. 4 TABLE OF CONTENTS page ACKNOWLEDGMENTS .................................................................................................. 4 LIST OF EXAMPLES ...................................................................................................... 7 ABSTRACT -
Unpopular Culture and Explore Its Critical Possibilities and Ramifications from a Large Variety of Perspectives
15 mm front 153 mm 8 mm 19,9 mm 8 mm front 153 mm 15 mm 15 mm TELEVISUAL CULTURE TELEVISUAL CULTURE This collection includes eighteen essays that introduce the concept of Lüthe and Pöhlmann (eds) unpopular culture and explore its critical possibilities and ramifications from a large variety of perspectives. Proposing a third term that operates beyond the dichotomy of high culture and mass culture and yet offers a fresh approach to both, these essays address a multitude of different topics that can all be classified as unpopular culture. From David Foster Wallace and Ernest Hemingway to Zane Grey, from Christian rock and country to clack cetal, from Steven Seagal to Genesis (Breyer) P-Orridge, from K-pop to The Real Housewives, from natural disasters to 9/11, from thesis hatements to professional sports, these essays find the unpopular across media and genres, and they analyze the politics and the aesthetics of an unpopular culture (and the unpopular in culture) that has not been duly recognized as such by the theories and methods of cultural studies. Martin Lüthe is an associate professor in North American Cultural Studies at the John F. Kennedy-Institute at Freie Universität Berlin. Unpopular Culture Sascha Pöhlmann is an associate professor in American Literary History at Ludwig-Maximilians-Universität Munich. 240 mm Martin Lüthe and Sascha Pöhlmann (eds) Unpopular Culture ISBN: 978-90-8964-966-9 AUP.nl 9 789089 649669 15 mm Unpopular Culture Televisual Culture The ‘televisual’ names a media culture generally in which television’s multiple dimensions have shaped and continue to alter the coordinates through which we understand, theorize, intervene, and challenge contemporary media culture. -
Cultural Appropriation
]AMES 0. YouNG The Ethics of Cultural Appropriation ULTURAL OR VOICE APPROPRIATION continues to be a hot Ctopic in Canada and abroad. In Canada the debate has flared up again in the wake of Robert Bringhurst's retelling of Haida leg ends in his A Story as Sharp as a Knife. Debates have also raged in the US, where concern for African-American culture is central to discussions about cultural appropriation. In Australia worries are frequently voiced about the appropriation of aboriginal culture by white Australians. The debate about cultural appropriation has been conducted almost entirely by artists, art critics and advocates of minority rights. Philosophers have had comparatively little to say. 1 This is unfortunate since philosophers have precisely the skills that can contribute to the resolution of the debate. Philosophers are trained to analyse concepts, and little progress can be made in the debate until we have an analysis of the concept of cultural appro priation. Armed with this analysis, we can give a verdict on voice appropriation. Sometimes it is objectionable, on moral or aesthetic grounds. Other instances of cultural appropriation arc unobjec tionable from a moral perspective and even praiseworthy from an aesthetic point of view. If some cultural appropriation is deplor able, the other extreme, a sort of cultural apartheid, where each artist is confined to an aesthetic homeland, is equally unfortunate. ' I have written two previous papers o n the subject of cultural appropriation: ·'Should White Men Play the I3lues?" juunzal of Value Jnqui1y 2R Cl995l: 415-24, and "Against Aesthetic Apartheid," Rendezvous 30 (1995>: 67-77.