Modes of address are forms of signification that we direct at living beings, things, and places, and they at us and at each other. Seeing is a form of address. So are speaking, singing, and painting. Initiating or responding to such calls, we participate in encounters with the world. Widely used yet less often examined in its own right, the notion of address cries out for analysis. Monique Roelofs offers a pathbreaking systematic model of the field of address and puts it to work in the arts, critical theory, and social life. She shows how address props up finely hewn modalities of relationality, agency, and normativity. Address exceeds a one-on-one pairing of cultural productions with their audiences. As ardently energizing tiny slippages and snippets as fueling larger impulses in the society, it activates and reaestheticizes registers of race, gender, class, coloniality, and cosmopolitanism. In readings of writers and artists ranging from Julio Cortázar to Jamaica Kincaid and from Martha Rosler to Pope.L, Roelofs demonstrates the centrality of address to freedom and a critical political aesthetics. Under the banner of a unified concept of address, Hume, Kant, and Foucault strike up conversations with Benjamin, Barthes, Althusser, Fanon, Anzaldúa, and Butler. Drawing on a wide array of artistic and theoretical sources and challenging disciplinary boundaries, the book illuminates address’s significance to cultural existence and to our reflexive aesthetic engagement in it. Keeping the reader on the lookout for flash fiction that pops up out of nowhere and for insurgent whisperings that take to the air, Arts of Address explores the aliveness of being alive.
While its normal to argue from time to time, is there a point when its too much? Through up-to-date informational text that includes first-hand accounts by teens and advice from experts, this book will teach readers new techniques for dealing with their anger, as well as ways of avoiding arguments and disagreements. Excellent for research or for personal use.
To come to Burma, one of the few places where despotism still dominates, is to take both a physical and an emotional journey and, like most Burmese, to become caught up in the daily management of fear. Based on Monique Skidmore's experiences living in the capital city of Rangoon, Karaoke Fascism is the first ethnography of fear in Burma and provides a sobering look at the psychological strategies employed by the Burmese people in order to survive under a military dictatorship that seeks to invade and dominate every aspect of life. Skidmore looks at the psychology and politics of fear under the SLORC and SPDC regimes. Encompassing the period of antijunta student street protests, her work describes a project of authoritarian modernity, where Burmese people are conscripted as army porters and must attend mass rallies, chant slogans, construct roads, and engage in other forms of forced labor. In a harrowing portrayal of life deep within an authoritarian state, recovering heroin addicts, psychiatric patients, girl prostitutes, and poor and vulnerable women in forcibly relocated townships speak about fear, hope, and their ongoing resistance to four decades of oppression. "Karaoke fascism" is a term the author uses to describe the layers of conformity that Burmese people present to each other and, more important, to the military regime. This complex veneer rests on resistance, collaboration, and complicity, and describes not only the Burmese form of oppression but also the Burmese response to a life of domination. Providing an inside look at the madness and the militarization of the city, Skidmore argues that the weight of fear, the anxiety of constant vulnerability, and the numbing demands of the State upon individuals force Burmese people to cast themselves as automata; they deliberately present lifeless hollow bodies for the State's use, while their minds reach out into the cosmos for an array of alternate realities. Skidmore raises ethical and methodological questions about conducting research on fear when doing so evokes the very emotion in question, in both researcher and informant.
More than fifty years after most Canadian women received the right to vote, very few women were elected as members of Parliament and none came from Quebec. Canada's 1972 federal election marked a refreshing transition. Twice as many female candidates ran for office than in the previous election, and, of the five women elected to the House of Commons that year, three Liberal Party candidates – Monique Bégin, Albanie Morin, and Jeanne Sauvé – shared the honour of being the first Quebec women MPs. In this riveting memoir of a trailblazing female politician, Monique Bégin tells the story of her journey into politics and beyond. Born in Italy, Bégin spent her childhood in France and Portugal before arriving in Montreal as a refugee of the Second World War. In 1967, she was swept into the world of politics when she became executive secretary of the Royal Commission on the Status of Women. Inspired by Pierre Trudeau, she then ran for the House of Commons and served in various cabinet positions, ultimately spearheading the landmark Canada Health Act before retiring to pursue a career in academia. Offering a revealing glimpse into the pervading sexism of Canadian public life, Ladies, Upstairs! details the experiences of a feisty, candid outsider who, through sheer fortitude, intelligence, and hard work, became minister of health and welfare, a university dean, a sought-after member for commissions of inquiry, and an international expert on public health. The voice of a woman in a male world, a francophone among anglophones, and a skeptical politician, Ladies, Upstairs! provides a fascinating account of one of Canada's most impressive federal ministers and her discoveries through the decades.
In a culture that often understands formal experimentation or theoretical argument to be antithetical to pleasure, Atom Egoyan has nevertheless consistently appealed to wide audiences around the world. If films like The Adjuster, Calendar, Exotica, and The Sweet Hereafter have ensured him international cult status as one of the most revered of all contemporary directors, Egoyan's forays into installation art and opera have provided evidence of his versatility and confirmed his talents. Throughout his career, Atom Egoyan has shown himself to possess the rarest kind of singularity. As Jonathan Romney puts it, Egoyanþs 2preoccupations and tropes have been so consistent that he's practically created his own genre3 (1995, 8). Hrag Vartanian adds, 2Egoyanesque has become a word to film aficionados, commonly understood to mean a cinematic moment that examines sexuality, technology and alienation in the modern world3 (2004). For this singularity, Egoyan is widely hailed as a true auteur, ƯƯsomeone carrying on the legacy of the European art-house traditions of Bergman, Godard, and Truffaut. Certainly, his work bears a most recognizable signatureƯƯthere is no confusing an Egoyan work with anyone elseþs. Like his art-house predecessors, Egoyan clearly intends that his work be, as Dudley Andrew puts it, 2read rather than consumed,3 that is, viewed meditatively, reflected upon, and discussed (2000, 24). And indeed, in this world in which filmmaking has become commonplacewhere, as Egoyan has said, 2what used to be a rarified activity is now available to anyone with a digital camera and a computer3 (2001b, 18) he intends through much of his work to recall an earlier image culture in which artists had an ability to produce something that gained its power precisely through its rarity.
Tonneaux a fonds perdus propose une etude comparative des structures langagieres dans les ecrits de Rabelais et Queneau, a la lumiere des concepts du carnavalesque et du tiers-espace. Cette recherche se base sur les theories de Barthes, Derrida et Bakhtine et etudie les niveaux multiples des textes de Rabelais et Queneau en analysant leurs styles, les expressions idiomatiques personnalisees, l'intertextualite et leur reinvention des personnages en tant que signes linguistiques. Les notions de carnavalesque et de tiers-espace permettent de prouver que les deux auteurs offrent un discours a fin-ouverte qui deconstruit ce que nous acceptons en tant que narratologie conventionnelle, en montrant que les caracteristiques de leurs textes participent de l'esprit carnavalesque et s'ouvrent ainsi sur un tiers-espace qui est un commentaire sur la poetique de subversion litteraire."--Publisher's website.
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