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On human correspondence
Abstract
In this article I offer an overture to social life, starting from the premise that every living being should be envisaged not as a blob but as a bundle of lines. I show that in joining with one another, these lines comprise a meshwork, in which every node is a knot. And in answering to one another, lifelines co-respond. I propose the term 'correspondence' to connote their affiliation, and go on to show that correspondence rests on three essential principles: of habit (rather than volition), 'agencing' (rather than agency), and attentionality (rather than intentionality). I explain habit as 'doing undergoing', agencing as a process in which the 'I' emerges as a question, and attention as a resonant coupling of concurrent movements. I discuss the ethical and imaginative dimensions of correspondence under the respective rubrics of care and longing. Finally, I spell out the implications of a theory of correspondence for the way we approach classic themes of anthropological inquiry, including kinship and affinity, ecology and economy, ritual and religion, and politics and law. In a coda, I suggest that anthropology, too, must be a discipline of correspondence.
... Para definir o princípio de hábito, Ingold (2016Ingold ( , 2018a (1934). Há uma relação entre "fazer", "experimentar" e "corresponder". ...
... Para Ingold (2016), uma antropologia fundada no princípio do hábito, de doing undergoing, é uma antropologia "com". Seu propósito, dinâmica e potencial, afirma, reside em "juntar-se com outros numa exploração contínua, especulativa e experimental do que as possibilidades e potenciais da vida podem ser" (INGOLD, 2016, p. 24, tradução minha). ...
... Para Dewey, afirma Ingold, esta ambiguidade se resolve ao pensar que estamos no meio, entre o hábito que fazemos e o hábito que nos faz. Assim, o hábito para Dewey não é produto, nem produtor, senão o que ele denomina de princípio de produção: "Onde um ser que habita em suas próprias práticas é recursivamente gerado por elas"(INGOLD, 2018a, p. 22).Ingold (2016) afirma que a experiência é ativa e não passiva, a "ação está dentro da experiência"(INGOLD, 2016, p.16), pois aquele que atua não é soberano: "Isto porque o que ele faz não é ação, mas experiência e acionar uma experiência [...] é estar dentro dela" (Idem, p. 16). Ingold pergunta (2018a): O que aconteceria se a experiência estivesse subtendida a um ato de fazer e não vice-versa?. ...
... They both avoid a representationalist worldview, while provide a vocabulary -a mattering -for thinking with. The entangled ontology discussed in the metaphors of lines, knots and meshwork [37,40] describes the world as lines that have an ongoing direction of travel. These lines entangle and create knots with one another and become a mesh. ...
... Ingold refers to this inner feeling or sympathy as correspondence as opposed to interaction. The difference lies in the characteristics, interaction goes back and forth as agents, while correspondence does not take sides but joins longitudinally in-between [40]. If we would see all matter in these metaphors -a soma design that we enter into people's lives could become something that people would live with, create an inner feeling for, a sympathy, rather than looking at -then we might capture more of the entanglements that are happening. ...
... In this moment, acting and undergoing do not have to be separate. Dewey refers to this combination as habit [21], while Ingold, with his own take, refers to it as volition [40]. ...
... Our initial list was too simplistic and by no means complete, and many new stakeholders became enmeshed in our work as the project progressed. In this respect, we became keenly appreciative of the work of Ingold (2015Ingold ( , 2017 on knotting and entanglements and the meshwork metaphor of Klenk (2018). Ingold (2015) claims lived lives are interwoven as meshwork where individual entities interact and pull apart only to meet up in the future (Ingold 2015). ...
... We conducted our workshops and follow-up activities in the spirit of agonistic learning by making room for shared as well as divisive concerns, and positioned the project as a space to practice vibrant local democracy. We searched for ways to understand and deal with difference within social relationships as what Ingold (2015Ingold ( , 2017 calls knotting and entanglements and Klenk (2018) sees as meshwork. Ingold (2015) claims lived lives are interwoven as meshwork where individual entities interact and pull apart only to meet up in the future (Ingold 2015). ...
This paper addresses the transformative and emancipatory potential of citizen science not only concerning its role in groundwater management, but also regarding its contribution to enhanced and sustainable well-being. Our work is in the Hout Catchment region of the Limpopo province in South Africa where living conditions vary greatly, but all share a vulnerable dependency on the dwindling availability of water. We propose that the interaction between human water systems and its contextual social dimensions with regard to diversity and historically shaped structures of power has had serious impacts on the ability to tackle challenges of sustainable water management. In our project, citizen scientists markedly expanded data collection and analysis at a fraction of the cost of traditional scientific endeavours. Keep the Flow is not simply about effectively using measurement instruments, but also about practices of authentic learning through innovative methodologies that were used to communicate with citizens about science and with scientists about social transformation and well-being. In our workshops, we used art as a bridge. Citizen science takes place in agonistic learning spaces in which historical and geopolitical circumstances that have resulted in an uneven playing field for its participants were acknowledged. We begin by introducing the project, then we discuss plural understandings of citizen science and present our stakeholders. We subsequently examine our own citizen science approach as agonistic learning, which brings us to ideas of entanglement and meshwork. We then present our participatory action research methodology and the go-to tools we use in in agonistic learning spaces, followed by our conclusions.
... When we recognize that the question of habitability no longer depends solely on human rationalities and interests, but on relearning to establish alliances and collaborations with earthly actors that co-inhabit the Planet, an ethical responsibility arises for design to activate forms of attachment to this heterogeneous territory that cannot be reduced to human logic. Design for earthly habitability would make it possible to move from an anthropocentric and rationalist logic that understands beings as static, to a logic of becoming (Ingold, 2017) in which value is placed on the web of partial interdependencies and interconnections that comprise ecology. We know that we are linked to other entities that bring us into being. ...
... Various scholars have noted that the understanding of design cannot continue to be based on an individualistic and reductionist logic that forgets that all the beings that inhabit the Planet are constantly evolving (Ingold, 2017). Along these lines, the concept of intersectionality (Crenshaw, 1989) allows us to understand the social world as a complex network that connects numerous factors and agencies (gender, ethnicity, class). ...
This article is part of the discussion about what to do with regard to the Anthropocene and how to project design in a direction oriented towards caring for the Planet. Overcoming the environmental crisis implied by the notion of Anthropocene involves questioning or, rather, redesigning the culture of design in terms of its ontological, methodological, and ethical suppositions. Specifically, this article proposes analytic displacements in order to problematize the hegemonic paradigm of user-centered design, opening the discussion up to other ways of being and world-making. To that end, we focus on the question of how to deploy planet-oriented design. We develop four points: bringing design down to Earth, situating design, decelerating design and intersectionalities in design. This article is meant to contribute to expanding this research agenda of design for transitions, focusing on the need for design that fosters more careful and ethical cohabitation on a damaged Planet.
... Combining tactile immediacy and pathic sentience, mollusc gleaning can thus be understood as a practice of exposure (Ingold 2016, drawing on Manning 2016) that builds on a broad attentionality (Ingold 2016) to the different phenomena and forces and their temporalities. Gleaners have to constantly situate themselves in correspondence to others and move within movement (Vigh 2009). ...
... Combining tactile immediacy and pathic sentience, mollusc gleaning can thus be understood as a practice of exposure (Ingold 2016, drawing on Manning 2016) that builds on a broad attentionality (Ingold 2016) to the different phenomena and forces and their temporalities. Gleaners have to constantly situate themselves in correspondence to others and move within movement (Vigh 2009). ...
This article reconfigures and reflects on the author’s visual essay “MOLLusCS + mollUScs” (2019), which assembled narration on human-mollusc correspondences and a series of three black and white photos. With the aim to employ the trope of presences and absences throughout matter and form, the three photos were printed page-filling and in normal ink, whereas the text was printed across the photos in Europium, a rare earth metal often used in screens and only visible when charged with additional (black)light. By situating the navigation of the catalogue's in/visibility into the realm of the beholders, these were invited to engage in an interactive, multisensory exploration of text and image.
The here presented reconfiguration and reflection takes up the “original” visual essay’s theme and focusses on the presences as well as absences in mollusc gleaning and around accreted mollusc shells in the Sine-Saloum Delta, Senegal. Added is a companion part, which reviews the interactive and sensory specifics of the printed “original” and critically assesses its reconfiguration into the digital. In this twofold way, this digital essay seeks to trace the (im)possibilities of print-to-digital synesthetic re-enactment and reflects on and invites to probe different kinds of beholding beyond the common dualism of text and image. It also problematises the imperative of contemporary media technologies to ‘make present’ via the formalisation of touch – all in relation to the role of presence and absence in deltaic mollusc lifeworlds.
... Dobler, 2016). Taking up the rhythmicities of tides, daylight, and so forth, and forging a work rhythm in attunement to them, is thus a question of both experience and skill as well as exposure and attentionality (Ingold, 2016, drawing on Manning, 2016. ...
Mollusc gleaning in the Sine-Saloum Delta, Senegal is a multisensory practice unfolding in the amphibious in-between. Through the lens of aesthetics and by means of text and film, I trace the roles of mimesis and dressage in learning how to glean and how to film such gleaning. I show how gleaners mediate intensities, integrate change, and interrelate omission and engagement. Building on both skill and pathic attention, they create an individual but attuned rhythmicity of practice, providing orientation amidst an ever-changing environment. Audiovisual practice with gleaners, in turn, came to be caught up in various forms of co-rhythmicity and opened up a watery and muddy multispecies perspective into gleaning. The images and sounds produced and then assembled into an audiovisual sequence, as a patterned confrontation of unlike(ly) elements, can evoke visceral synaesthesia and imagination, and once again provide a sense of the interdependent power of aesthetics in the establishment and experience of rhythm.
... Já Tim Ingold, em vários de seus trabalhos mais recentes, recorda-nos a necessidade de educar a nossa atenção para as formas como vivemos e fazemos mundos. A atenção, segundo ele, é um meio a partir do qual podemos cultivar as nossas capacidades para praticar a correspondência (Ingold, 2016). Cuidar, em vez de inovar. ...
Este artigo apresenta reflexões para uma reavaliação crítica do campo do design a partir do agravamento de uma crise na educação pública que atingiu a Escola Superior de Desenho Industrial nos anos de 2016 a 2018. Com salários e bolsas suspensos ou atrasados, professores, alunos, funcionários técnico-administrativos se uniram a ex-alunos e amigos da escola com o propósito de desenvolver atividades que pudessem manter a escola aberta. A partir dessa mobilização coletiva, emergem questões a respeito do fazer design e da educação em design que suscitam uma reconfiguração de práticas e pressupostos do campo. Mais especificamente, reivindica-se a qualificação de atos cotidianos de sobrevivência como atos de design, de um fazer design sem projetar e sem o compromisso com soluções para o futuro. Dessa forma, os conceitos de planejamento, progresso e futuro, tradicionalmente ligados ao campo, são questionados em busca de alternativas para um projeto de futuro desenvolvimentista e racionalista que é problematizado em diversos campos de produção teórica contemporânea.
... Undergoing: According to most DT frameworks, for example, (Vial, 2019), DT is something the organization 'does'; undergoing is something that also happens "to you" (Baygi et al., 2021;Ingold, 2017), and thus in the context of this study, to the organization. Baygi et al. (2021) use the analogy of how individuals are often swept along by a conversation. ...
As we move along the ever-transforming world of digital technology and organizations, the perspective of how we view digital transformation (DT) also transforms. The episodic and continuous nature of changes requires an in-depth, nuanced temporal perspective. Through a case study on an incumbent maritime organization chasing new digital value propositions, we explore the flows of actions within DT. We discuss 1) DT as flows of action, 2) the challenges of planning and measuring DT, and 3) how resistance can spur action. Moving further, we argue that this view will enable future research on how to perform DT in a way that considers the convergence of flows of action.
... Therefore making-with is rooted not in a telling of past events, representing and interpreting, but staying in the present, being attentive to how the materials and relationships make-with us and allowing the unexpected, complex or divergent in rather than suppressing it. Such attentionality in making-with is embodied, a making-with the hands, eyes and ears, as pluralist ways of knowing and being (Ingold, 2016). ...
Music making is a general term used in music education that has little specificity, it could mean a tool for cognitive development, a performance of musical mastery, a site for discrete skill building, or in the case of the author, improvisatory music play.
... This kind of rhythmic dance or musicality between two persons is a means of joining together. Ingold (2017) uses the term "interstitial differentiation" to describe this process: "…the way in which difference continually arises within the midst of joining with, in the ongoing sympathy of going along together" (Ingold, 2017, cursive in the original text). The experience of a going along together carries a sense of "doubleness": being a distinct person and at the same time being joined with the other. ...
Historically, research and practice of psychotherapy have been conducted within conceptual frameworks defined in terms of theoretical models. These models are in turn guided by meta-theories about the purpose of psychotherapy and its place in society. An image of psychotherapy that underpins much contemporary practice is the idea that therapy operates as an intervention that involves the implementation and application of a pre-existing theoretical model or set of empirically validated procedures. The present paper introduces the idea that it may be valuable to regard psychotherapy not as an intervention but instead as a process of making, in the sense of offering a cultural space for the co-construction of meaningful and satisfying ways of living that draw on shared cultural resources. We offer an overview of what a therapy of making might look like, followed by an account of theoretical perspectives, both within the psychotherapy literature and derived from wider philosophical and social science sources, that we have found valuable in terms of making sense of this way of thinking about practice. Our conclusion is that we need something in addition to theory-specific and protocol-driven therapies, in order to be able to incorporate the unexpected, the not-before-met perspective, event or practice of living, and to be open towards the radically new, the given, and the unknown.
... Nowadays, millets (including sorghum) have been promoted as "forgotten foods for the future." Under this slogan, the Smart Food Initiative at the International Crop Research Institute for Semi-Arid Tropics (ICRISAT) has begun to develop new programs to make various millets attractive to people in Africa and India (ICRISAT, 2018). Key business and policy stakeholders have recognized that millets can play an important role in achieving the SDGs due to their drought resilience and health benefits (UNDP: SDGS). ...
Looking at soils from the perspective of an environmental scientist or agronomist might neglect various dimensions of valuation that can be attributed to soils. Especially social and cultural connoted values including ecosystem services cannot always be measured in terms of scientific values or classified as soil types or soil qualities in a modern, economic way. Even though soils are a fact and have been present on the Earth's surface and used by people, at least for food production, at different times and in different cultures, the ways of dealing with soils and the valuations of soils are extremely diverse. Researchers in anthropology, archaeology, and agriculture, for example, are investigating different perspectives like soils as common good or as private property. This concerns not only different knowledge orders about soils, but also beliefs, techniques, foodways, practices, and power relations concerning soils and cereal cultivation. Based on the example of agriculture with a focus on cereal cultivation, we argue that there is still a great need for interdisciplinarity between the sciences and humanities. However, there is also a need to distinguish and explain between fundamental interdisciplinary research and application of findings in a socio‐economic context. It is necessary to understand different knowledge orders and valuations in time or space and to reevaluate today's perspectives on soils and agriculture for facing modern problems such as soil degradation, erosion, salinization, and an overall loss of soil fertility.
... Una herramienta útil para un proyecto de estas características es el concepto deleuziano de "agenciamiento" (francés agencement, inglés assemblage), que propone pensar la agencia no como una capacidad inherente a entidades individuales (humanas o no), sino como una propiedad emergente de colectivos de cosas de diversa naturaleza ensambladas contingentemente en las prácticas (Antczak y Beaudry 2019; Hamilakis y Jones 2017; Harris 2018). Bajo esta mirada, el poder no reside exclusivamente en los seres humanos, sus intenciones y facultades simbólicas, sino que se encuentra distribuido en un campo ontológicamente heterogéneo cuyos componentes se corresponden (Ingold 2017), afectándose mutuamente en virtud de sus propiedades materiales, de las posibilidades (affordances [Gibson 1979]) que ofrece su corporalidad. De este modo, el concepto pone énfasis en la vitalidad del mundo material (Bennett 2010), en los principios que lo gobiernan y en el modo en que las cosas habilitan, sugieren, impulsan o resisten las subjetividades, ideas, proyectos y actos de los seres humanos, enredándolos en formas inesperadas (Hodder 2012). ...
Taking the two meanings of the term chullpa (a sepulcher and mythical pre-solar beings) as a point of departure, I try an archaeological approach to practices based on a conception of active materiality and non-linear time. Firstly, I argue that the equation chullpa=sepulcher, common in the discipline, is a miss-translation of the references that Andean informants made to certain assemblages which associated the dead, towers or chambers, during the Late Intermediate and Late periods. Lastly, I present current versions of the chullpa myth recorded in Lipez and some practices which relate them with the towers and chambers, concluding that the power of these assemblages is alive.
... El concepto de correspondencia es la base de lo que él propone: una antropología en tiempo real que abarca también el presente y el futuro (Ingold, 2016). ...
... In contrast to the sedentarist critique of the concept of 'dwelling, ' our use of 'dwell-with' to make reference to a more dynamic and emergent existential state, in keeping with the way in which Lugonés follows Anzaldúa in discussing a Mestiza consciousness. Similarly, the notion of 'dwelling' has received attention in relation to fluidity and movement in the works of Trnka (2020) andIngold (2016). Even to 'dwell in habit, ' as Ingold describes, is an active, dynamic process of undergoing, an unfolding animated by the enactment of experience from the inside (Ingold 2016, 16). ...
This paper explores intersections of cure, harm, diagnostic practices, and lifeworlds of mental disability within the field of first episode psychosis. Drawing on findings from a collaborative art workshop developed within an ethnographic study of first episode psychosis, we contrast the experience and phenomenology of psychosis within the art workshops with the construction of psychosis in traditional clinical spaces. Engaging concepts of dwelling, borderlands, and lifeworld within this context, we detail how the workshops countered the ways in which institutional and methodological structuring of narratives of psychosis reinforce diagnostic boundaries. In contrast to the clinical setting, a fuller lifeworld was experienced through witnessing the aesthetics of artwork that was created within the project.
... Withness assumes an integrative approach that exchanges separated "aboutness-thinking" for a thinking from within (Shotter 2006). Anthropologist Tim Ingold (2017) argues that withness shifts a thinking in the objectifying terms of "of": ...
This concise, precise, and inclusive dictionary contributes to a growing, transforming, and living research culture within both humanities scholarship and professional practices within the creative sectors. Its format of succinct starting definitions, demonstrations of possible routes of further development, and references to new and revisited concepts as “conceptual invitations” allows readers to quickly uptake and orient themselves within this exciting methodological field for didactic, scholarly and creative use, and as a starting point for further investigation for future contributions to the new canon of critical concepts.
Critical Concepts for the Creative Humanities is the first book to outline and define the specific and evolving field of the creative humanities and provides the field’s nascent bibliography.
Este artículo muestra los paralelismos y las divergencias del giro ontológico y de la antropología fenomenológica. Ambas corrientes, en fidelidad al dato etnográfico, comparten el rechazo al régimen de representación y ambas corrientes cuestionan los compromisos epistémicos del investigador. Sin embargo, el giro ontológico presenta una orientación conceptual, que deriva a menudo en tipología, mientras que la antropología fenomenológica atiende a las relaciones perceptivas del mundo de la vida desde una apertura hermenéutica.
Currently, heritage practice brings a nation-centric lens to the heritage of migration, privileging narratives of arrival and settlement over narratives of return, circulatory transnational flows, and cross-border connectivity. Drawing on the case of Chinese migration to Australia in the period from the 1840s to the 1940s, the ‘heritage corridor’ concept is proposed here as an aid in conceptualising a heritage that escapes the nation-state frame of reference. The aspirational modernity of Chinese migrants in this period led them to construct new houses, schools, and infrastructure in their home villages in China using money earned in Australia, even though in Australia at this time Chinese migrants were characterised as premodern misfits by a white majority that saw itself as modern and progressive. In relegating Chinese migrants to the past, white Australia conferred on them a state of non-belonging that I argue is perpetuated in the country’s heritage system by a form of structural racism which, embedded in site listing processes, minimises the visibility of Chinese Australians in the heritage record.
This article describes a rap home studio in the suburbs of Buenos Aires linking aesthetic, social, and material dimensions to explain how a rap space is produced. Using the native category of “cultural center”, it is argued that home studios are relevant for understanding contemporary ways of doing and relating to music in this city, in which digitization converges with the gradual popularization of rap since 2010. Analyzing the architectural characteristics of the studio, its equipment, the actions of “ranchar” –sharing in confidence– and “producir” –making music–, the importance of ‘demarcation operations’ is proposed, regarding the creation of borders and bridges between internal spaces of the studio and its separation from the outside; and the specificity in the elaboration of a sound. To show these processes, data was obtained from an ethnography, in which participant observation, interviews, and song analysis converged. It is concluded that, in order to observe this home studio as a space of resistance, it is essential to regard its density and complexity.
It is common to encourage people to envision life as a process of fulfilling their potential. But what exactly does this mean? Traditionally, this question has been addressed by way of ‘complementarity’; dividing the human into biological and cultural components. Fulfilment is placed on the side of the cultural; an acquisition of encoded secondary information transmitted from predecessors that represents what it means ‘to know’. Potential has been defined from the biological, as a suite of innate capacities localised to the mind and body, passed on through a mechanism of genetic inheritance. Founded upon a metaphor of inter-generational transmission, this perspective leads to a conceptualisation of life as a progressive closure, ‘filling up’ the biologically innate with the culturally acquired. However, despite its prominence, this static view leads to a troubling question: with one’s potential fulfilled, where is one to go next? In this theoretical commentary, we offer an alternate, dynamical account of potential and fulfilment by leaning on Ingold’s notion of wayfaring. From this perspective, life is not a process of being ‘filled up’ with secondary information, but of responsively ‘opening up’; corresponding with varied experiences cast forward by others, as they to ours, situated within a continually unfolding field of relations. Ontologically, this view is of ‘us’, not as beings, but becomings, finding our way along generative paths inhabited alongside others. Knowledge is not transmitted inter-generationally, but is grown by primarily experiencing the coming-into-being of things we enter into correspondence with. Initiated through a prologue, these ideas are exemplified in sharing our storied journey as sport scientists in-becoming, following not objects of convention, but corresponding with things of curiosity.
In 1996, there was a national scale immunization program called Polio National Immunization Week (PIN Polio) by the Indonesian Ministry of Health. The people at Benda Kerep Village, Cirebon became one of the targets of the health development program, but the program was failed in this area. This article focuses on the process of producing meaning by actors involved in the issues associated with PIN Polio program, so that controversy regarding this program is inevitable.
This qualitative research was conducted in 2016 and additional occasional visits until 2022. There were eight informants involved in this study, consisting of two influential clerics (kyai), a mother who accepted the implementation of the PIN Polio program, and two others who don’t, and three health workers from the Health Office Cirebon. Data was collected using in-depth interview and observation techniques to understand why Polio PIN program in 2016 was failed in Benda Kerep Village, so that the level of community participation was very low in Benda.
The results show that the stories behind the failure of implementation PIN Polio in 1996 at Benda Kerep has become the background of the failure of the program with various events that are considered as the impact of Polio injection. This is because stories of these past traumatic events are still circulating amongst the Benda Kerep people – even though they have not experienced it directly. It is argued in this article that language practice do not stand alone, it is closely associated with the existence of material health, such as syringes, uniforms and crowds of people who reinforce the meaning of past events.
This paper is a collective attempt to respond creatively to a research project we were part of entitled Sketching Narratives of Movement: Towards Comprehensive and Competent Early Childhood Educational Systems Across Canada. We share our slow process of thinking, collaborating, wondering, and pausing along with the figure of the snail as we improvise a nonlinear path towards an unknown future. We think-with various theories of change as a response to narratives shared by participants in the project’s knowledge mobilization events: two public webinars and the production of a series of short video interviews. The pandemic simultaneously (re)inscribed ECEC with familiar discourses and narratives, yet, it also issued forth the potential for new imaginaries. ECEC was suddenly positioned as a critical community life-sustaining space for entire systems stressed by a pandemic. Amidst the attention, however, “slimy” traces of chronic neglect, underfunding, and undervaluing of ECEC were gleaming. Given the unpredictable momentum, we argue that it is essential that we open up ECEC to different narratives of movement. To this end, we offer five theoretical capsules titled: Slowing, Desiring, Haunting, Hospicing, and Longing as provocations for storying care otherwise and for stirring ethical consideration with potentialities for slow activism in ECEC. Keywords: Early childhood education and care, Canada, theories of change, slow activism, haunting, hospicing, desire
More and more marketing academic research is currently mobilizing conceptually innovative theories that rethink the distinctions commonly made between objects and subjects. In this perspective, this article proposes to introduce in marketing the post-phenomenological theory, recently developed in philosophy. It presents its main conceptual frameworks and translates them into an investigation guide. To illustrate the interest and scope of post-phenomenology, an empirical study is carried out on self-tracking technologies. The results allow us to appreciate the contributions of post-phenomenology. It invites to another way of thinking and questioning the consumption of technical objects, recognizing them as carrying an intentionality. It draws an alternative to the current theorizations on the agentivity of objects. It proposes a powerful analytical framework, which structures and systematizes the examination of the ways in which technical objects modulate consumers’ relations to the world: not only their experience of the world but also their experience of that experience of the world.
The concept of embodiment and the human body have been important subjects in various fields including human-computer interaction (HCI). The quality of embodied experiences shapes the ways how we live and act and is closely linked to well-being. While bodily experiences and interactions have been widely explored in HCI, the differences among bodies have not been a focus in the field. We argue that how we perceive and manage the differences of bodies affect the quality of embodied experiences of both ourselves and others. Therefore, we feel the urge to conduct a systematic study to establish a framework of designing for the diversity of bodies. We take the social constructionist perspective which asserts that bodies are shaped in the context of culture, society, and history. To understand the influences of the socio-cultural forces, an identity-based approach is adopted to analyse the differences among bodies. Subsequently, we explore how multimodal technologies could contribute to deconstructing and reconstructing bodies. In particular, we investigate the possibilities of three types of technological bodies which are classified based on the ways how the physical human bodies are involved and interacted with. These technological bodies (cyborg bodies, hybrid bodies, cyber bodies) are examined and illustrated with existing design cases.KeywordsEmbodimentConstructionistIdentitiesTechnological bodiesMultimodal interaction
This article studies the social life of expired products in Chukotka. The authors examine the relationship between people and food, not only supplied from outside and sold in rural stores, but also produced within the community in the course of the interaction of local people with the landscape. The research presents the results of fieldwork conducted in 2017–2019 in the Iultinskiy rayon of the Chukotka autonomous okrug. The paper analyses the temporality of food as well as the supply paradoxes that local people face on а daily basis. Trying to answer the question about the reasons for the appearance of expired food products in the villages of Chukotka, the authors focus on the processes of the transformation of materiality of food and the mobility of food products. The article discusses strategies for maintaining food autonomy by local people in order to minimize dependence on supplies from public and private trading companies in a context of limited and low-quality supply. The authors conclude that expired food is the result of infrastructural inequality and, accordingly, unequal opportunities for organizing high-quality supply. Overdue food products act simultaneously as a temporal and spatial phenomenon. They appear as a result of a combination of both multiple displacements and states of immobility.
This paper investigates how designer-led co-making and civic pedagogy can increase urban learning and resilience through transversal relationalities. We explore two case studies in which designers work with communities to run civic pedagogical projects, using co-making as a tool: Collective Design Practice, in Mumbai, India, co-produced with Muktangan school; and the Eco Nomadic school, situated in Europe. We use theories of agency, correspondence and care to compare the roles of designers and identify the particular moments (or “knots”) where resilience is created. Situated in the Global South and North, respectively, we identify, compare and discuss the research methods and processes used. The research asks how pedagogically supported and designer-led co-making can increase resilience in different parts of the world, particularly when it relates to everyday life. We propose that the civic pedagogy of co-making can be powerful: through it people can have more agency to improve social relations and politics of place; it can make tangible and more understandable political statements and make physically evident the benefits of practice; it can build civic practices of resourcefulness and resilience.
Analysis of stakeholder relationhips in an entrepreneurial project. The case of the digital platform “Location Rétro Mariage”
Relationships between an entrepreneur and their stakeholders have been studied in entrepreneurship through business models (Osterwalder and Pigneur, 2010), effectuation (Sarasvathy, 2001), dialogics (Bruyat, 1993), and the processual approach (Steyaert, 2007). We propose to characterize these relationships through the lens of anthropologist Ingold’s (2017b) theory of life in society. The latter distinguishes two possible modes of relationship: One (correspondence) is adaptive, effectual, dialogical, and the other (hylemorphism) is planned and causal. The modes of relationship between an entrepreneur, their customers, and suppliers are analyzed in the context of the creation and development of a digital platform, “Location Rétro Mariage” (LRM). Four sources of data were mobilized: The entrepreneur’s introspective account, a descriptive statistical analysis of 27 suppliers completed by 10 semi-structured interviews and 310 online customer reviews. Our results indicate that both modes of relationship are present from the perspective of the three stakeholders. However, at the start of the project, the entrepreneur had a correspondence/dialogue/effectual behavior. With time, growth, and success of the enterprise, he evolved towards a hylemorphic/causal behavior. This evolution was not perceived by suppliers who emphasized the role of digitization in the systematization of relationship modes. They perceived the maintenance of the contractor’s attention, notably thanks to possible derogations according to their needs, and the continuity of a friendly and close corporate culture.
O presente artigo relata uma das visitas dos investigadores do NIDA - Núcleo de Pesquisas em Inovação, Design e Antropologia da Universidade Federal do Maranhão à comunidade quilombola de Monge Belo, em Itapecuru - Mirim - MA, a qual desenvolve um trabalho de pinturas com o uso de pigmentos naturais. O objetivo da visita foi mapear e coletar matéria -
prima local por meio de uma pesquisa exploratória com uma abordagem a partir da Antropologia do Design, norteada por práticas de correspondências e relacionamentos
de horizontalidade para a promoção da autonomia da comunidade. Durante a busca e coleta dos pigmentos pelas terras de Monge Belo, foram processos de atenção e trocas para a compreensão das relações existentes no território. Dessa maneira, como resultados, apresentam - se reflexões sobre as relações de correspondências e cocriação no processo
de se fazer design, a partir das situações e diálogos com a comunidade de Monge Belo. Além disso, obtivemos um mapeamento que materializa essas práticas em campo.
In this article, the authors experiment with data-ing as a methodology, and wonder how three researchers—two in Oslo (Norway) and one in Melbourne (Australia)—can come closer to-with the research material by following and buggy-walking a young wayfarer in urban spaces and places. The ideas of not knowing and experimenting, making-with urban landscapes, transportation, materials, sounds, surfaces, bodily movements, minor gestures, and haptic engagement, transform their thinking about data-ing as research-creation while traveling and walking the city with a buggy and a young wayfarer's adventure. Their experimental method uses smartphones and digital technology, and the methodological contours in this article are attuned to and engage in and with multiple surfaces of an urban city landscape. Lines and threads transform into traces and create surfaces, and lines transforming into threads dissolve surfaces. The authors create city maps and investigate what digital tools, social media, and a chat service can generate and unfold when wayfaring locally and talking and writing across continents. Their project follows two layers—doing data-ing as research-creation and wayfaring. To do data-ing as collective open-ended productions among researchers invites one to ask what happened and what might occur temporally in cities as minor gestures here and there. The bodily movement offered by an urban wayfarer invites the authors to speculate with what the phenomenon of an investigator, an artist, a maker, a runner, or an activist can unfold in the moments to come.
Purpose
Reflexivity involves critical reflection by the qualitative researcher as to the influence of the researcher's culture, history and belief on the conduct and outcome of the research. It is often seen as a practice exercised in the analysis of results in order to attempt to objectify the research. The purpose of this paper is to argue that the value of reflexivity is located in its practice in the field encounter as a means of recognising and embracing subjectivity. In order to widen reflexivity as hermeneutics, the paper draws on Gadamer's philosophical hermeneutics as developed in “Truth and Method”.
Design/methodology/approach
This is a conceptual paper which distils critical themes from Gadamer's truth and method and applies them to the concept of reflexivity as applied in the field.
Findings
The paper suggests that reflexivity is an important component in the field encounter. Immersion in the language and terms of the field is critical to understanding meaning; who I am, my past, my lived experience are essential inputs to my research; the researcher's opinions, ideas and outspoken statements are part of the fabric of qualitative research; qualitative interpretation as a creative exercise; qualitative research should bring insight and understanding that can be applied to catalyse change.
Practical implications
Understanding and applying reflexivity in the field will provide innovative insights which can be carried through to the data analysis.
Originality/value
This study uniquely applies Gadamer's philosophical hermeneutics to reflexivity and the field encounter.
In this article I broaden the discussion of posthuman pedagogy by arguing that when humans and Artificial Intelligences (AIs) engage, they are not separate entities but are instead “in-phenomena” (K. Barad, “Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter,” Signs: Journal of Women in Culture and Society 28[3] [2003]: 801–31). I contend that the division between humans and AI is artificial, and dispute the ontological separability of the two entities while they are in-phenomena. Instead, using anthropologist Tim Ingold’s notion of “correspondence-thinking,” I argue that humans and technology “sync up” and enter into “correspondence” (T. Ingold, “On Human Correspondence,” Journal of the Royal Anthropological Institute 23[1] [2017a]: 9–27). By doing so, I contend that the human body enters a different ontological category, which I describe using the neologism “humAIn.” I take inspiration from philosopher and physicist Karen Barad, and using her approach to causality and agency, contend that the ontological gap between human and AI is collapsed during “intra-actions.” Thus, the blood-filled veins of the human body and the blinking light of the metallic body coordinate and operate in unison—they are in sync. To explore the transient state humans enter while syncing with AIs, I outline ethnographic research carried out with the “chatterbot” hosted in my smartphone. While syncing with the device, I consider collaborative learning, a modality that attends to the role of education in wider society, and think through the repercussions of syncing for human–AI civic life. I argue that humAIn entities generate a valuable quasi-synthetic resource—proto-data—and these are the new coal beds of generations X, Y, and Z.
This paper, drawing on research from the ‘HANDMADE - Understanding Creative Gesture in Pottery Making’ project (sponsored by the ERC), will attempt to show how a focus on the temporality of touch and the tactility of making can help us disambiguate the often discussed, but little understood, dialogue between maker and material. Our main thesis is that with increasing levels of skill, tactile perception plays an active role in transforming a mere kinetic interaction (where potter and clay are causally coupled) into a multi-modal kinaesthetic transaction (where the potter becomes attentive to the expressive affordances of clay and recursively the clay becomes responsive to the creative affordances of the potter’s hand). We call this situational attunement between the potter and clay haptic attentive unity (HAU). The primary objective of this paper is to explore the links between touch and attentive engagement in the context of pottery making and use the notion of HAU to account for the dialogic character of creative material engagement.
Um Atmosphären adäquat zu beschreiben schlägt das paper den Begriff der Korrespondenz vor. Ein Korrespondenzgeschehen wird verstanden als das Zusammenwirken verschiedener Beziehungspole psychischer und physischer Art, das Situationen, Milieus und Atmosphären aufbaut und durch diese ein sich fortzeugendes, stimulierendes Spiel zwischen Menschen, aber wohl auch zwischen Menschen und Tieren und Menschen und Dingen (Umgebungen) herstellen und in Gang halten kann, wobei das Spiel der Korrespondenzen stets erweitert oder verengt werden kann, sich aufschaukelt oder auch herabstimmen kann. Der so verstandene Begriff der Korrespondenz biete die Chance nicht nur den Zusammenhang zwischen Raumsituation und Gefühl, sondern auch alle anderen Geschehensbezüge, in die wir eingewoben sind neu darzustellen und zu interpretieren. Damit können die bis dato unzureichenden Begriffe, mit denen wir uns Atmosphären erschließen, durch bessere ersetzt und eine tiefere Wahrheit entdeckt werden, die im Sinne des Miteinander und Ineinander von Wissen, Fühlen, Denken, bzw. Ordnen und Vergleichen gesucht werden muss, also im Zusammensein und nicht im Sein. In diesem Sinne werden auch die Briefe des Plinius als Darstellung eines Korrespondenzgeschehens verstanden.
The juxtaposition of rustic industrial facilities and lush potted trees in Houjin community creates an intriguing bonsai-scape in the space adjacent to the former Kaohsiung oil refinery. This paper examines the life world in Houjin’s bonsai garden from the “dwelling perspective,” conceptualized by Tim Ingold, and analyzes how people and trees can live and grow together in an environment severely disturbed by industrial activities. "Correspondence" is the key concept adopted in this paper to explicate the affinities between humans and trees, as well as the coexistence of bonsais and the industrial environment in which they reside. I draw three conclusions from the field study: First, bonsai can be viewed as a co-creation by the bonsai grower and the tree because its long cultivation process involves a combination of human actions such as pruning and shaping, as well as the tree’s tactile responses through bark, branches and leaves. Second, the intensive watering and pruning required to meet the trees’ biological needs, as well as the trees’ fixation with the ground, have structured the regular work pattern in the garden and created a dwelling place that corresponds to the daily needs of the tree. The visible state of the garden plants has replaced words as concrete clues that correspond to the life conditions of the bonsai growers. Third, I investigate the reason why bonsai agriculture was able to emerge in this area and how the appearance of the bonsai garden corresponds to the formation of the industrial city. The people, the trees and the community have co-constructed a vibrant world with their lives resonating in this crevice amidst industrial facilities.
Keywords: bonsai, correspondence, human-plant relationship, urban ethnography
De plus en plus de travaux en marketing mobilisent actuellement des théories, conceptuellement novatrices, qui repensent les distinctions communément établies entre les objets et les sujets. S’inscrivant dans cette perspective, cet article propose d’introduire en marketing la théorie post-phénoménologique, récemment développée en philosophie. Un exposé synthétique en est fait, qui présente ses principaux cadres conceptuels et les traduit en guide d’investigation. Pour illustrer l’intérêt et la portée de la post-phénoménologie, une étude empirique est effectuée, portant sur les technologies de métrologie personnelle ou self-tracking. Les résultats rapportés permettent d’apprécier les apports de la post-phénoménologie. Celle-ci invite à une autre façon de penser et questionner la consommation des objets techniques, en les reconnaissant porteurs d’une intentionnalité. Elle dessine une alternative aux théorisations actuelles sur l’agentivité de l’objet. Elle propose un cadre analytique performant, qui structure et systématise l’examen des manières dont les objets techniques modulent les relations au monde des consommateurs : non seulement leur expérience du monde, mais encore leur expérience de cette expérience du monde.
With Spider(s) as our guide, we tentatively prod and turn felt concepts of situatedness and entanglement; stickiness and attachment; plasticity and pliability; precarity, uncertainty, and leaps of vulnerability. Inspired by multitudinal spiderly threads, we turn to spinning—not as a rote practice, self-serving tidy manipulation or fabrication, but rather as a working-with-world in care-full tending and continual creation of a supportive mesh. The figure of the web allows a transdisciplinary, heterogeneous, and generative weaving-together through which to gather seemingly disparate theoretical threads, not only to consider Spider(s) anew but also to spin-with as a performative thinking-with in scholarly becomings. We follow and carry with us many Æffective encounters with tentacular companions and sticky traces. In Æsthetic (re)turning, we find value in the space for attentive, collaborative tending and response with/in the tensions of inquiry in a more-than-academic world.
This article addresses Giorgio Agamben’s radicalization of the category of use, attempting to map out some of the key insights this yields, and seeking to establish the importance that this longstanding preoccupation of the Italian philosopher can have for design studies. It will be proposed that rethinking use with Agamben means rethinking the way we relate not only to artifacts but also to each other, thus possibly inspiring the design of experimental practices of sociality. In other words, it means reconsidering the way we organize and reorganize our senses and movements throughout everyday instances of entanglement with the world. Design debates have tended to subordinate the question of use to concerns over users, artifacts, and production. This exploration pledges instead to focus on alternative potentialities for use itself, ultimately interpreting Agamben’s articulation as the interplay of a certain attitude and a certain relationality that might, if only intermittently, take us beyond the individuating logic of sovereign intentionality.
In this contribution, I provide an ethnography of the Maya New Year’s pilgrimage and sacrifice ritual, in which a delicate relatedness between people and animate mountains is established, enacted, and expressed. Far from the body–spirit, object–subject, and nature–culture dualities, these mountains appear to be bodily-souled and immanent-transcendent beings that participate, together with people, in the ongoing process of shaping a single shared world. The pilgrimage, therefore, is a route along which a larger than human community is being formed and along which the world – in all its contingency, fragility, and precariousness – is continuously brought into existence. This existentially animist cosmology situates humans and nonhumans within the-world-in-formation, rather than the-world-in-representation of some pre-existent cultural and political contents. Finally, I discuss some of the recent attempts to challenge representationalist approaches in Maya studies, arguing that they have escaped the tenets of representationalism just to fall into the trap of western alternative spirituality.
In this collection of three articles that draw on ethnographic research and a more theoretical afterword, we seek to stimulate debate and substantive analysis by looking beyond the dominant approaches towards religion, state, and society through a focus on pilgrimage from a relational perspective.
Rather than draw on explanations that concentrate on human actions, meanings, and interpretations, such as those informed by representational, interpretive, and hermeneutic approaches to human thought and practice, we explore the relationship between humans and those who could be defined as ‘other-than-humans’ or ‘non-humans’, such as animals, plants, and things, and who are seen as possessing their own being and immanent agency where they affect humans rather than just being the object of our affections or control.
We begin by introducing the dominant approaches towards religion and pilgrimage and then outline the ways in which alternative avenues have been explored through a relational approach towards the links between people, places, and materialities. The four contributions are then introduced and the key points drawn out before discussing how this collection can encourage the exploration of avenues beyond the dominant approach, not only in pilgrimage research but also in the study of religion, state, and society more generally.
This article serves to answer the question, “What sustains the continued relevance of darts for working-class men in postindustrial Britain?” Darts remains a deeply popular activity and increasingly popular spectator sport in contemporary Britain, with common associations with the social clubs, working men’s clubs, and pubs of industrial Britain. This article addresses the continued place of darts within the context of the deeply destructive process of structural economic change that has transformed the country’s economic, social, and physical landscape and has deeply altered forms of working-class spaces of leisure from pubs to social clubs in long-standing neighborhoods. The author argues that darts is a medium that acts as a form of bridging between the periods of industrial and postindustrial Britain so as to continue working-class modes of socialization and relations that have been altered with the shift to postindustrialism. Darts acts as a mode of orientation and direction—a “way of life”—that mediates and enables a connection between industrial and postindustrial Britain. Moreover, the continuation of playing darts allows for the continuation of spaces of kinship and socialization for working-class men within profound gentrification and the transformation of London into a “Global City” dictated by financial capital. This basis of this article is derived from interviews and observation conducted at a series of amateur darts events across Greater London in January 2016. This article allows for a consideration of the role of leisure and sport within continued institutions and memories of class.
Knowledge and wisdom often operate at cross-purposes. In particular, wisdom means turning towards the world, paying attention to the things we find there, while with knowledge we turn our backs on them. Knowledge thrives on certainty and predictability. But in a certain world, where everything is joined up, nothing could live or grow. If a world of life is necessarily uncertain, it also opens up to pure possibility. To arrive at such possibility, however, we have to rethink the relation between doing and undergoing, or between intentional and attentional models of action. I show how attention cuts a road longitudinally through the transverse connections between intentions and their objects. Where intention is predictive, attention is anticipatory. And if the other side of prediction is the failure of ignorance, the other side of anticipation is the possibility of not knowing. The idea that predictive knowledge demands explication perpetuates the equation of not-knowing with ignorance. Education, science and the state are powerful machines for the production of ignorance. I argue, however, that ignorance and not-knowing are entirely different things. In a world of life, not-knowing betokens not ignorance but the wisdom that lies in attending to things.
In dieser Arbeit werden zwei zentrale Fragen gestellt, zu deren Beantwortung mit Hilfe einer empirischen Untersuchung von Arbeitsbesprechungen eine Grundlage bereitgestellt wird: 1) Wie lassen sich auf der Ebene sozialer Interaktion innerhalb institutioneller Umgebungen solcherlei Praktiken und Kompetenzen identifizieren und beschreiben, die Voraussetzung für die Teilnahme an weltgesellschaftlichen / weltkulturellen kommunikativen Formen sind? 2) Wie lässt sich vor dem Hintergrund der Weltgesellschaft das Verhältnis ihrer weitgehend standardisierten Institutionen zu den Eigenheiten lokaler sozio-kultureller Interaktionszusammenhänge und Institutionen angemessen konzeptualisieren und verstehen? In der Arbeit wird die These vertreten, dass die tendenziell weltweite (Wieder-) Erkennbarkeit einer großen Bandbreite kommunikativer Formen dadurch ermöglicht wird, dass sie zu den in der heutigen Weltgesellschaft globalisierten kommunikativen Formen gehören, mit denen Menschen aus ihrem Alltag als Mitglieder moderner Nationalstaaten und ähnlicher Einrichtungen vertraut sind, beispielsweise in ihrer Rolle als Angehörige einer der verschiedenen Bildungseinrichtungen, als Mitglieder zivilgesellschaftlicher Vereine, politischer Bewegungen, als Angestellte in der freien Wirtschaft, in staatlichen Einrichtungen, etc. Diese These wird anhand einer empirischen Untersuchung von Arbeitsbesprechungen in einem Dorfkrankenhaus des ländlichen Kasachstans untermauert. Die Fähigkeit und Kompetenz, weltgesellschaftliche kommunikative Formen irgendwo auf der Welt aufgrund einer vermuteten Identität von bekannten Abläufen, Zeichen, Symbolen und Infrastrukturen wiederzuerkennen, bezeichnet dabei nur eine Seite der Medaille. Demgegenüber stehen immer die spezifisch lokalen Anteile eines beliebigen interaktionalen Geschehens. Auch auf diese wird in der vorliegenden Arbeit eingegangen, wobei die soziale und kulturelle Dimension des interaktionalen Geschehens in den untersuchten Arbeitsbesprechungen im Zentrum steht. Ein hervorstechendes lokales Spezifikum der untersuchten Arbeitsbesprechungen liegt in der starken kommunikativen Orientierung an Statushierarchien, die zunächst einmal endogen, d.h. aus dem Untersuchungsfeld selbst heraus beschrieben werden. Es werden Eigenheiten eines konkreten Exemplars einer Arbeitsbesprechung-in-der-Weltgesellschaft identifiziert und im Detail dargestellt, um am empirischen Beispiel eine Grundlage für eine Antwort auf die Frage aufzubauen, wie sich das Verhältnis von den identifizierbaren „weltkulturellen“ Aspekten eines konkreten Exemplars einer Arbeitsbesprechung zu seinen lokalen Eigenheiten für die soziologische Forschung in sinnvoller Weise konzeptualisieren lässt. Die Arbeit folgt Niklas Luhmanns Vorschlag, dass sich Gesellschaft heute nur noch als Weltgesellschaft verstehen lasse, stellt aber vor allem den vom Neoinstitutionalismus geprägten Begriff der „Weltkultur“ in den Vordergrund. Das begriffliche Instrumentarium der neoinstitutionalistischen Weltgesellschaftstheorie ist für die hier unternommene Untersuchung institutioneller Interaktion allerdings in nur eingeschränkter Weise geeignet. Zur Beantwortung der aufgeworfenen Fragestellung wird daher auf das feingliedrige Instrumentarium der ethnomethodologischen Konversationsanalyse zurückgegriffen. Um dennoch die produktive Annahme des Neoinstitutionalismus hinsichtlich der weltweiten Verbreitung „isomorpher“ Strukturen aufzugreifen und gleichzeitig mit dem Begriff der „Weltkultur“ weiterarbeiten zu können, wird dieser Begriff hier respezifiziert. Die Respezifizierung des Begriffs der Weltkultur wird dabei aus ethnomethodologischen und praxistheoretischen Überlegungen zum Verhältnis von Praxis, Interaktion und Kultur abgeleitet. Es wird eine Reihe vorläufiger Kriterien für die Feststellung der Weltkulturalität von Praktiken und solchen darauf aufbauenden Gebilden, wie etwa Handlungsformen, vorgeschlagen. Dazu gehört zunächst in Anlehnung an Merleau-Ponty die Analogiefähigkeit von Praktiken bzw. die Möglichkeit, „familienähnliche“ Nutzungsweisen über kulturell unterschiedliche Kontexte hinweg wahrnehmen und bemerken zu können. Zweitens bedeutet die Analogiefähigkeit von Praktiken in vielen Fällen gleichzeitig auch – in Anlehnung an die Ethnomethodologie und die von Harvey Sacks vertretene Definition von Kultur als einem Apparat – die Reproduzierbarkeit dieser Praktiken. Drittens wird in Anlehnung an Charles Goodwins Theorie des ko-operativen Handelns davon ausgegangen, dass weltgesellschaft-liche Institutionen Umgebungen für die Akkumulation von Strukturen vergangenen Handelns und somit gleichzeitig für Lösungen institutionenspezifischer Probleme und Aufgaben darstellen. Unter Zuhilfenahme des von der ethnomethodologischen Konversationsanalyse angebotenen Instrumentariums wird dann in den empirischen Untersuchungen der Arbeit das interaktionale Geschehen von Arbeitsbesprechungen (pjatiminutka) im Dorfkrankenhaus in seinen verschiedensten Facetten und im Detail beschrieben. Dazu gehören im Einzelnen: die Einleitung und Beendigung von Arbeitsbesprechungen, das moderierte Turn-Taking und die Rolle Gesprächsleitender als Schaltstellen zwischen einzelnen kommunikativen Segmenten, zwei exemplarische kommunikative Gattungen der Arbeitsbesprechungen (Berichte und Beschwerdegeschichten) sowie zentrale deontische kommunikative Aktivitäten (wie Aufforderungen und Anweisungen). Insgesamt kommt durch die empirische Untersuchung der Arbeitsbesprechungen des Dorfkrankenhauses zum Ausdruck, dass die hier anzutreffende Interaktionspraxis in vielerlei Hinsicht Eigenschaften aufweist, die bereits für ganz andere Arbeitsbesprechungen in unterschiedlichen Regionen der Welt identifiziert wurden. Damit bestätigt sich zunächst eine in der Konversationsanalyse vertretene Vermutung, dass Arbeitsbesprechungen kulturübergreifende Merkmale aufweisen. Neben der Versammlung mehrerer Teilnehmender und der thematischen Gesprächsorientierung an einer „Agenda“, die an der Prozessierung organisationsrelevanter Informationen und der Entscheidungsfindung ausgerichtet ist, gehören dazu auf gesprächsorganisatorischer Ebene vor allem die Prinzipien, dass 1) in der Regel nur eine Teilnehmerin spricht und gleichzeitiges Sprechen mehrerer Teilnehmen-der möglichst vermieden wird, 2) ein von tendenziell allen Anwesenden geteilter Aufmerksamkeitsfokus etabliert wird und in diesem jeweils die aktuell Sprechende steht, 3) die Gesprächsleitenden mit besonderen Rechten hinsichtlich des Turn-Taking ausgestattet sind und sie eine Art Schaltstelle für die Interaktion darstellen (Selbst-Wahl als nächste Sprecherin eines nächsten Turns ist Normalfall und Gesprächsleiterin wählt meist selbst andere Sprecherinnen als Sprecherinnen nächster Turns), 4) die „Meso“ -Ebene der Interaktion durch eine (mehr oder weniger stabile) Verkettung verschiedener Segmente und kommunikativer Aktivitäten und Tätigkeiten strukturiert wird und 5) bei der Steuerung der Übergänge zwischen diesen Segmenten wiederum die Gesprächsleiterin eine zentrale Rolle einnimmt. Bei diesen Prinzipien handelt es sich vermutlich um weltkulturelle Prinzipien von Arbeitsbesprechungen in der heutigen Weltgesellschaft. Teils sind es eben diese Prinzipien, die es erlauben, die untersuchte pjatiminutka als weltkulturelles Phänomen, also als Instanz einer Arbeitsbesprechung-in-der-Weltgesellschaft zu erkennen und zu beschreiben. Anhand einer Reihe weiterer Praktiken, Handlungsformen, Routinen, Techniken und semiotischen Ressourcen, mit deren Hilfe die entsprechenden Prinzipien unter anderem beständig den Akteuren „in Erinnerung“ gerufen, interaktional verfertigt und reproduziert werden, wird im Schlusskapitel ein Inventar weltkultureller Praktiken von Arbeitsbesprechungen beschrieben. Anhand einer abschließenden Reflexion über die Ergebnisse der empirischen Untersuchungen wird vorgeschlagen, einen Akteursbegriff von Weltkultur über die Feststellung von Identität zu definieren, also mit dem Kriterium, dass Akteure unter ähnlichen institutionellen Umständen, aber prinzipiell „irgendwo auf der Welt“ und mit der Welt als Horizont, entgegen der Erwartung kultureller Differenz die Identität bzw. Analogiefähigkeit von Praktiken, Handlungen u.a. öffentlich feststellen können. Schließlich wird eine Möglichkeit skizziert, weltkulturelle Praktiken einerseits von lokalspezifischen Ethnomethoden, andererseits von anthropologischen Dispositionen und universellen Praktiken analytisch abzugrenzen.
L’anthropologie contemporaine a connu un véritable tournant ontologique l’obligeant à repenser nombre de ses concepts. Pourtant, les auteurs montrent que l’ontologie, faisant de l’altérité une catégorie, ne peut étendre les limites de ce concept aussi loin qu’il le faudrait. Au travers de la phénoménologie de Jean-Luc Marion, il est possible de penser l’altérité et sa contre-intentionnalité non pas comme un type de phénomène enfermé dans des bornes fixées par un sujet transcendantal, mais comme une lecture possible de tout phénomène, à condition de savoir s’y rendre disponible par une anamorphose généralisée. Ainsi, l’altérité n’a pas à être décrite mais déclarée
This article considers the uptake of Achille Mbembe’s article ‘Provisional notes on the postcolony’ (1992), the book De la Postcolonie: essai sur l’imagination politique dans l’Afrique contemporain (2000) and its translated version, On the Postcolony (2001), in Congo studies. ‘Congo’ here is a shorthand for the current Democratic Republic of Congo, formerly known as Zaire. The article is concerned with the ways in which these two English-language texts (and their original French versions) figure in the social sciences and the humanities, specifically in the field of study relating to Zairian/Congolese society and culture. It becomes clear that the theme of mutual entanglements of commandement (power) and citizens not only influences political studies but also structures Congo scholarship on economy and governance, popular culture and erotics. The article ends with some reflections on academic writing about Congo, the limited uptake of ‘Provisional notes’ and On the Postcolony in religious studies, questions about ethics and scientific writing about political postcolonial cultures, and especially the necessity to historicize the postcolony.
In response to the problem of urban uniformity and loss of identity, in the past, locality research focused mainly on the physical environment and their symbolic values. This study takes the initiative by applying the zero theory from human geography to the planning and design fields. It has investigated promenades and parks along the Rhine in 20 towns or cities using spatial analysis and on-site experiences. Four types of waterfront space have been identified from the case studies, and the pattern of their distribution along the Rhine suggests that this is influenced mainly by the varying characteristics of the river and the historical development of the towns. This result permits planning to refer to spatial layout based on a region's character. The research also reveals the dominance of representational thinking in our current design practice and its negative impact. The application of non-representational approaches reveals the importance of sensory experiences and everyday spaces for better on-site engagement, thus forming the basis for a set of design guidelines for achieving locality in river-related open spaces. The paper demonstrates that the non-representational theory could provide the opportunity to enliven the connection between people and places in locality research.
Background: This paper examines ensemble learning in the context of ballet. We use more-than-representational theory to account for the “invisible” dimensions of ensemble learning, such as sensations, energy, or intensity that bodies sense, circulate, and evoke in others. We illuminate the mobile architectures that emerge in ensemble learning. Mobile architectures emerge when a performance (i.e., dance, athletic, drama), event (i.e., protest, sermon), or environment (i.e., classroom, makerspace) becomes charged as energy is evoked and circulated among bodies.
Methods: We describe eighteen months of video-recorded inquiry of teaching and learning in a weekly classical ballet variations class. We used interaction analysis to understand how sensations and energies move (among) bodies during learning.
Findings: Through our analysis, we show: 1) How mobile architectures form and dissolve, particularly as instructional time begins; 2) How audible expressions communicate energy and modulate ensemble learning and 3) How instruction transforms as the ensemble comes together and pulls apart.
Contributions: This paper contributes a deeper understanding of how learners attune to the relational complexity of learning. It offers accounts of the more-than-representational dimensions of embodiment and calls for further attention beyond the bodies of embodied learning (physical, gestural, tool-mediated dimensions) and toward the intensities, or energies, that those bodies produce together.
This article presents a theoretical model developed from research which aims to explore how experiences of relationship can be used as a lens through which the complexities of an emerging interdisciplinary, transnational research project can be explored. Partners in the AMASS (Acting on the Margins: Art as Social Sculpture) project work in eight European countries on a range of activities that make use of creative arts-based research as a tool for addressing social need. The network of individuals, institutions and contexts making up the project delivers a unique collection of relationships which seek - through the actions of their project - to achieve concrete impact. By using a novel participatory method for reflection in action via the materialisation of dialogue, it is possible to identify and discuss moments or instances in the development and formalisation of the AMASS relationships as significant in terms of the ways that a process of ‘social infrastructuring’ took place as the partners sought to develop the proposal document that would facilitate their project. Through further reflection on concepts of ‘dialogical interaction’ (Kester 2000) and ‘correspondence’ (Ingold 2015), the process from first connections which are central to forming any relationship to its transformation when mutually-agreed goals have been achieved through the success of a funding application is analysed. This offers a set of examples which demonstrate valuable reciprocal connection between partners which are then used as the basis for the development of a model of ‘dialogical correspondence’. With a specific focus on one case study - one partners’ reflection on their experiences of the establishment of the AMASS project’s critical foundations - the article seeks to develop dialogical correspondence as a tool with potential for defining the key infrastructural characteristics of any such relationship, whose value may also lie in a future-facing application as such work continues to be developed.
One of contemporary Italy's most prolific and engaging political theorists, Roberto Esposito has coined a number of critical concepts in current debates about the past, present, and future of biopolitics – from his work on the implications of the etymological and philosophical kinship of community (communitas) and immunity (immunitas) to his theorizations of the impolitical and the impersonal. Terms of Politics: Community, Immunity, and Biopolitics presents a decade of Esposito's thought on the origins and possibilities of political theory. With interlocutors from throughout the western philosophical tradition, from Aristotle and Augustine to Weil and Arendt, Nancy, Foucault, and Agamben, Esposito announces the eclipse of a modern political lexicon–freedom, democracy, sovereignty, and law–that, in its attempt to protect human life, has so often produced its opposite (violence, melancholy, death). Terms of Politics calls for the opening of political thought toward a resignification of these and other operative terms such as community, immunity, biopolitics, and the impersonal in ways that are life affirming rather than life negating. An invaluable introduction to the breadth and rigor of Esposito's thought, the book will also welcome readers already familiar with Esposito's characteristic skill in overturning and breaking open the language of politics.
Outline of a Theory of Practice is recognized as a major theoretical text on the foundations of anthropology and sociology. Pierre Bourdieu, a distinguished French anthropologist, develops a theory of practice which is simultaneously a critique of the methods and postures of social science and a general account of how human action should be understood. With his central concept of the habitus, the principle which negotiates between objective structures and practices, Bourdieu is able to transcend the dichotomies which have shaped theoretical thinking about the social world. The author draws on his fieldwork in Kabylia (Algeria) to illustrate his theoretical propositions. With detailed study of matrimonial strategies and the role of rite and myth, he analyses the dialectical process of the 'incorporation of structures' and the objectification of habitus, whereby social formations tend to reproduce themselves. A rigorous consistent materialist approach lays the foundations for a theory of symbolic capital and, through analysis of the different modes of domination, a theory of symbolic power.
What do walking, weaving, observing, storytelling, singing, drawing and writing have in common? The answer is that they all proceed along lines. In this extraordinary book Tim Ingold imagines a world in which everyone and everything consists of interwoven or interconnected lines and lays the foundations for a completely new discipline: the anthropological archaeology of the line. Ingold's argument leads us through the music of Ancient Greece and contemporary Japan, Siberian labyrinths and Roman roads, Chinese calligraphy and the printed alphabet, weaving a path between antiquity and the present. Drawing on a multitude of disciplines including archaeology, classical studies, art history, linguistics, psychology, musicology, philosophy and many others, and including more than seventy illustrations, this book takes us on an exhilarating intellectual journey that will change the way we look at the world and how we go about in it.
The question of attention in theatre remains relatively unexplored. In redressing this, Theatre and Aural Attention investigates what it is to attend theatre by means of listening. Focusing on four core aural phenomena in theatre - noise, designed sound, silence, and immersion - George Home-Cook concludes that theatrical listening involves paying attention to atmospheres.Such matters are examined as they have arisen in some of the most sophisticated works of theatre sound design of recent years, including Sound & Fury's Kursk, Romeo Castellucci's Purgatorio, Complicite's Shun-kin and Robert Lepage's Lipsynch. In suggesting how theatre works to direct the audience's aural attention, the book also carries out an important enquiry into radio drama (Beckett's All That Fall, Embers, and Pinter's A Slight Ache). This ground-breaking study will be of interest to drama students, sound theorists, practitioner-researchers, performance philosophers, and to anyone curious to explore what it means to attend theatre.
Terms of the Political: Community, Immunity, Biopolitics presents a decade of thought about the origins and possibilities of political theory from one of contemporary Italy's most prolific and engaging political theorists, Roberto Esposito. He has coined a number of critical concepts in current debates about the past, present, and future of biopolitics-from his work on the implications of the etymological and philosophical kinship of community (communitas) and immunity (immunitas) to his theorizations of the impolitical and the impersonal. Taking on interlocutors from throughout the Western philosophical tradition, from Aristotle and Augustine to Weil, Arendt, Nancy, Foucault, and Agamben, Esposito announces the eclipse of a modern political lexicon-"freedom," "democracy," "sovereignty," and "law"-that, in its attempt to protect human life, has so often produced its opposite (violence, melancholy, and death). Terms of the Political calls for the opening of political thought toward a resignification of these and other operative terms-such as "community," "immunity," "biopolitics," and "the impersonal"-in ways that affirm rather than negate life. An invaluable introduction to the breadth and rigor of Esposito's thought, the book will also welcome readers already familiar with Esposito's characteristic skill in overturning and breaking open the language of politics.
What do walking, weaving, observing, storytelling, singing, drawing and writing have in common? The answer is that they all proceed along lines. In this extraordinary book Tim Ingold imagines a world in which everyone and everything consists of interwoven or interconnected lines and lays the foundations for a completely new discipline: the anthropological archaeology of the line. Ingold's argument leads us through the music of Ancient Greece and contemporary Japan, Siberian labyrinths and Roman roads, Chinese calligraphy and the printed alphabet, weaving a path between antiquity and the present. Setting out from a puzzle about the relation between speech and song, Ingold considers how two kinds of line - threads and traces - can turn into one another as surfaces form or dissolve. He reveals how our perception of lines has changed over time, with modernity converting to point-to-point connectors before becoming straight, only to be ruptured and fragmented by the postmodern world. Drawing on a multitude of disciplines including archaeology, classical studies, art history, linguistics, psychology, musicology, philosophy and many others, and including more than seventy illustrations, this book takes us on an exhilarating intellectual journey that will change the way we look at the world and how we go about in it.
In this provocative new study one of the world's most distinguished anthropologists proposes that an understanding of cognitive science enriches, rather than threatens, the work of social scientists. Maurice Bloch argues for a naturalist approach to social and cultural anthropology, introducing developments in cognitive sciences such as psychology and neurology and exploring the relevance of these developments for central anthropological concerns: the person or the self, cosmology, kinship, memory and globalisation. Opening with an exploration of the history of anthropology, Bloch shows why and how naturalist approaches were abandoned and argues that these once valid reasons are no longer relevant. Bloch then shows how such subjects as the self, memory and the conceptualisation of time benefit from being simultaneously approached with the tools of social and cognitive science. Anthropology and the Cognitive Challenge will stimulate fresh debate among scholars and students across a wide range of disciplines.
To live, every being must put out a line, and in life these lines tangle with one another. This book is a study of the life of lines. Following on from Tim Ingold's groundbreaking work Lines: A Brief History, it offers a wholly original series of meditations on life, ground, weather, walking, imagination and what it means to be human. In the first part, Ingold argues that a world of life is woven from knots, and not built from blocks as commonly thought. He shows how the principle of knotting underwrites both the way things join with one another, in walls, buildings and bodies, and the composition of the ground and the knowledge we find there. In the second part, Ingold argues that to study living lines, we must also study the weather. To complement a linealogy that asks what is common to walking, weaving, observing, singing, storytelling and writing, he develops a meteorology that seeks the common denominator of breath, time, mood, sound, memory, colour and the sky. This denominator is the atmosphere. In the third part, Ingold carries the line into the domain of human life. He shows that for life to continue, the things we do must be framed within the lives we undergo. In continually answering to one another, these lives enact a principle of correspondence that is fundamentally social. This compelling volume brings our thinking about the material world refreshingly back to life. While anchored in anthropology, the book ranges widely over an interdisciplinary terrain that includes philosophy, geography, sociology, art and architecture.
I am not going to go through all the points that would be necessary to establish the credentials of the little word compositionism. I will simply outline three successive connotations I'd like to associate with this neologism: first by contrasting it with critique;viii second, by exploring why it could offer a successor to nature; and lastly, since Grand Narratives are a necessary component of manifestoes, in what sort of big story it could situate itself. Let's imagine that these are the first three planks of my political platform!
The text is a prospectus that Alfred Schutz wrote to support his application for a sabbatical leave from the Graduate Faculty of the New School for Social Research for the Fall of 1958 and the Spring of 1959. There exist two other shorter versions of the prospectus, the contents of which dovetailed into the longer version presented here. Schutz’s leave was granted, but he was unable to carry out the task proposed in the prospectus because of his final illness and death in May of 1959.1
Two theories of navigation are compared: 1) the theory of 'mental maps', currently in use among psychologists and social geographers interested in problems of spatial cognition; and 2) the theory of 'practical mastery' deriving from P. Bourdieu. 'Mental maps' do not seem to resemble artefactual maps, or fulfil the same functions. Everyday navigation cannot, however, be understood as merely habitual. A new theory of navigation is proposed, based on the logical distinction between non-token-indexical 'maps' and token-indexical 'images'. It is argued that the function of a map is to generate images, and that the navigational utility of images arises because they are referrable to coordinates on a map. This theory is applied to Micronesian navigation and to the material represented by Frake in this issue. It is argued that all navigation, from the simplest to the most sophisticated, has a uniform logical basis.-Author
It is December 1944 in East Prussia, and a German mother with the four youngest of her 13 children is fleeing from the Red Army. Some 30 years later one of her sons talks about his memories, using the phrase: 'I have seen Königsberg burning' - what a sentence. The city of Immanuel Kant, the most important philosopher of the German Enlightenment and an icon in human moral thought, is burning down. But then again, is it legitimate to take this symbolic interpretation as the proper meaning of this sentence? Drawing on Gadamer's philosophical hermeneutics I present an account of historical experience, exemplifying the experiential and existential character of human life. Historical experience arises subsequently, in retrospection, in response to a demand without access to the original event that encompassed the essence or the real content to be experienced. Hence the notion of historical experience has to be deconstructed (against historical realism or historicism) and defended (against constructivism and structuralism) at the very same time. The concept of responsiveness is introduced in order to encompass the paradox contained in this agenda, in particular the need to think of the human as a responsive being. © The Author(s) 2014 Reprints and permissions: sagepub.co.uk/ journalsPermissions.nav.
Ethnography has become a term so overused, both in anthropology and in contingent disciplines, that it has lost much of its meaning. I argue that to attribute "ethnographicness"to encounters with those among whom we carry on our research, or more generally to fieldwork, is to undermine both the ontological commitment and the educational purpose of anthropology as a discipline, and of its principal way of working - namely participant observation. It is also to reproduce a pernicious distinction between those with whom we study and learn, respectively within and beyond the academy. Anthropology's obsession with ethnography, more than anything else, is curtailing its public voice. The way to regain it is through reasserting the value of anthropology as a forward-moving discipline dedicated to healing the rupture between imagination and real life.
Anthropology is a disciplined inquiry into the conditions and potentials of human life. Generations of theorists, however, have expunged life from their accounts, treating it as the mere output of patterns, codes, structures or systems variously defined as genetic or cultural, natural or social. Building on his classic work The Perception of the Environment, Tim Ingold sets out to restore life to where it should belong, at the heart of anthropological concern.
This article offers a fresh account of the social organization of hunter-gatherers, challenging the ecological framework which has dominated hunter-gatherer studies to date. It re-visits the conversation on `band societies', which was started by Julian Steward in 1936 and nearly died out thirty years later, afte the seminal symposium Man the Hunter. It introduces indigenous voices into it, linking them not with ecological but with contemporary theoretical concerns about the diversity of sociality and about society as a concept. The article proposes that band relationships are about ways of relating to others that rest on 'we relationships' and on a 'sharing perspective'. They are expressions of sociality, the general significance of which has hitherto been largely overlooked.
This article draws on studies of medieval monasticism and northern indigenous ontologies to show how we might heal the rupture between the real world and our imagination of it, which underpins the official procedures of modern science. Though science is not averse to dreams of the imagination as potential sources of novel insight, they are banished from the reality it seeks to uncover. Ever since Bacon and Galileo, nature has been thought of as a book that will not willingly give up its secrets to human readers. The idea of the book of nature, however, dates from medieval times. For medieval readers as for indigenous hunters, creatures would speak and offer counsel. But in the transition to modernity the book was silenced. This article suggests that by acknowledging our imaginative participation in a more-than-human world, and the commitments this entails, we can reconcile scientific inquiry with religious sensibility as ways of knowing in being.
First published in 1895: Emile Durkheim's masterful work on the nature and scope of sociology--now with a new introduction and improved translation by leading scholar Steven Lukes.The Rules of the Sociological Method is among the most important contributions to the field of sociology, still debated among scholars today. Through letters, arguments, and commentaries on significant debates, Durkheim confronted critics, clarified his own position, and defended the objective scientific method he applied to his study of humans. This updated edition offers an introduction and extra notes as well as a new translation to improve the clarity and accessibility of this essential work. In the introduction, Steven Lukes, author of the definitive biography Emile Durkheim: His Life and Work, spells out Durkheim's intentions, shows the limits of Durkheim's view of sociology, and presents its political background and significance. Making use of the various texts in this volume and Durkheim's later work, Lukes discusses how Durkheim's methodology was modified or disregarded in practice--and how it is still relevant today. With substantial notes on context, this user-friendly edition will greatly ease the task of students and scholars working with Durkheim's method--a view that has been a focal point of sociology since its original publication. The Rules of the Sociological Method will engage a new generation of readers with Durkheim's rich contribution to the field."
Landscape and temporality are the major unifying themes of archaeology and social‐cultural anthropology. This paper attempts to show how the temporality of the landscape may be understood by way of a ‘dwelling perspective’ that sets out from the premise of people's active, perceptual engagement in the world. The meaning of ‘landscape’ is clarified by contrast to the concepts of land, nature and space. The notion of ‘taskscape’ is introduced to denote a pattern of dwelling activities, and the intrinsic temporality of the taskscape is shown to lie in its rhythmic interrelations or patterns of resonance. By considering how taskscape relates to landscape, the distinction between them is ultimately dissolved, and the landscape itself is shown to be fundamentally temporal. Some concrete illustrations of these arguments are drawn from a painting by Bruegel, The Harvesters.
In a famous chapter of his Principles of Psychology William James analyzes our sense of reality.¹ Reality, so he states, means simply relation to our emotional and active life. The origin of all reality is subjective, whatever excites and stimulates our interest is real. To call a thing real means that this thing stands in a certain relation to ourselves. “The word ‘real’ is, in short, a fringe.” ² Our primitive impulse is to affirm immediately the reality of all that is conceived, as long as it remains uncontradicted. But there are several, probably an infinite number of various orders of realities, each with its own special and separate style of existence. James calls them “sub-universes” and mentions as examples the world of sense or physical things (as the paramount reality), the world of science, the world of ideal relations, the world of “idols of the tribe”, the various supernatural worlds of mythology and religion, the various worlds of individual opinion, the worlds of sheer madness and vagary.³ The popular mind conceives of all these sub-worlds more or less disconnectedly, and when dealing with one of them forgets for the time being its relations to the rest. But every object we think of is at last referred to one of these sub worlds.“
Many educational practices are based upon philosophical ideas about what it means to be human, including particular subjectivities and identities such as the rational person, the autonomous individual, or the democratic citizen. This book asks what might happen to the ways in which we educate if we treat the question as to what it means to be human as a radically open question; a question that can only be answered by engaging in education rather than as a question that needs to be answered theoretically before we can educate. The book provides a different way to understand and approach education, one which focuses on the ways in which human beings come into the world as unique individuals through responsible responses to what and who is other and different. This book raises important questions about pedagogy, community and educational responsibility, and helps educators of children and adults alike to understand what truly democratic education entails. The following chapters are included: (1) Against Learning; (2) Coming into Presence; (3) The Community of Those Who Have Nothing in Common; (4) How Difficult Should Education Be?; (5) The Architecture of Education; and (6) Education and the Democratic Person. This book also contains an Epilogue: A Pedagogy of Interruption.
Experience and Educationis the best concise statement on education ever published by John Dewey, the man acknowledged to be the pre-eminent educational theorist of the twentieth century. Written more than two decades after Democracy and Education(Dewey's most comprehensive statement of his position in educational philosophy), this book demonstrates how Dewey reformulated his ideas as a result of his intervening experience with the progressive schools and in the light of the criticisms his theories had received. Analysing both "traditional" and "progressive" education, Dr. Dewey here insists that neither the old nor the new education is adequate and that each is miseducative because neither of them applies the principles of a carefully developed philosophy of experience. Many pages of this volume illustrate Dr. Dewey's ideas for a philosophy of experience and its relation to education. He particularly urges that all teachers and educators looking for a new movement in education should think in terms of the deeped and larger issues of education rather than in terms of some divisive "ism" about education, even such an "ism" as "progressivism." His philosophy, here expressed in its most essential, most readable form, predicates an American educational system that respects all sources of experience, on that offers a true learning situation that is both historical and social, both orderly and dynamic.