Akkitiq, Atuat, Akpaliapak Karetak, Rhoda. Inunnguiniq (Making a Human Being)
2017, In: Inuit Qaujimajatuqangit: What Inuit Have Always Known to be True. Joe Karetak, Frank Tester, Shirley Tagalik (eds.), Fernwood Publishing.
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Added by: Sonja Dobroski and Quentin PharrAbstract:
The Inuit have experienced colonization and the resulting disregard for the societal systems, beliefs and support structures foundational to Inuit culture for generations. While much research has articulated the impacts of colonization and recognized that Indigenous cultures and worldviews are central to the well-being of Indigenous peoples and communities, little work has been done to preserve Inuit culture. Unfortunately, most people have a very limited understanding of Inuit culture, and often apply only a few trappings of culture -- past practices, artifacts and catchwords --to projects to justify cultural relevance. Inuit Qaujimajatuqangit -- meaning all the extensive knowledge and experience passed from generation to generation -- is a collection of contributions by well- known and respected Inuit Elders. The book functions as a way of preserving important knowledge and tradition, contextualizing that knowledge within Canada's colonial legacy and providing an Inuit perspective on how we relate to each other, to other living beings and the environment.Comment : available in this BlueprintArisaka, Yoko. Paradox of Dignity: Everyday Racism and the Failure of Multiculturalism2010, Ethik und Gesellschaft 2-
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Added by: Simon Fokt, Contributed by: Yoko Arisaka
Abstract: Liberal multiculturalism was introduced to support integration and anti-racism, but everyday racism continues to be a fact of life. This paper analyzes first some frameworks and problems that race and racism raise, and discusses two common liberal approaches for solving the problem of racism: the individualized conception of dignity and the social conception of multiculturalism. I argue that the ontological and epistemological assumptions involved in both of these approaches, coupled with the absence of the political-progressive notion of «race» in Germany, in fact obscure important paths against racism. Lastly I introduce a politico-existential position from Cornel West and conclude that racism should be seen as a failure of a democratic process rather than a problem of race.Comment : Offers a short review od the philosophy of race, the pitfalls of liberalism, why liberalism cannot solve racism, the situation in GermanyArola, Adam. Native American Philosophy2011, in The Oxford Handbook of World Philosophy, William Edelglass and Jay L. Garfield (eds.), OUP.-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This article introduces the central thinkers of contemporary American Indian philosophy by discussing concerns including the nature of experience, meaning, truth, the status of the individual and community, and finally issues concerning sovereignty. The impossibility of carving up the intellectual traditions of contemporary Native scholars in North America into neat and tidy disciplines must be kept in mind. The first hallmark of American Indian philosophy is the commitment to the belief that all things are related—and this belief is not simply an ontological claim, but rather an intellectual and ethical maxim.Comment : available in this BlueprintBlyden, Edward Wilmot. Christianity, Islam, and the Negro Race1887, Black Classic Press-
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, Contributed by: Quentin PharrPublisher’s Note:
A native of St. Thomas, West Indies, Edward Wilmot Blyden (1832-1912) lived most of his life on the African continent. He was an accomplished educator, linguist, writer, and world traveler, who strongly defended the unique character of Africa and its people. Christianity, Islam and the Negro Race is an essential collection of his writings on race, culture, and the African personality.Comment : This collection of essays is seminal in the intellectual foundations of Pan-Africanism, African Islamism, African Anti-colonialism, the Back-to-Africa Movement, and the educational revival in Liberia/West Africa. The essays are great for courses on African thought, or African anti-colonialism/postcolonialism. They would also be excellent companion texts for reading Marcus Garvey or Kwame Nkrumah, or vice versa.Carrasco, David, Jones, Lindsay, Sessions, Scott. Mesoamerica’s Classic Heritage: From Teotihuacan to the Aztecs2000, University Press of Colorado-
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández VillarrealPublisher’s Note:
For more than a millennium the great Mesoamerican city of Teotihuacn (c. 150 b.c.a.d. 750) has been imagined and reimagined by a host of subsequent cultures including our own. Mesoamerica's Classic Heritage engages the subject of the unity and diversity of pre-Hispanic Mesoamerica by focusing on the classic heritage of this ancient city. This new volume is the product of several years of research by members of Princeton University's Moses Mesoamerican Archive and Research Project and Mexico's Proyecto Teotihuacn. Offering a variety of disciplinary perspectives--including the history of religions, anthropology, archaeology, and art history - and a wealth of new data, Mesoamerica's Classic Heritage examines Teotihuacn's rippling influence across Mesoamerican time and space, including important patterns of continuity and change, and its relationships, both historical and symbolic, with Tenochtitlan, Cholula, and various Mayan communities.
Comment : available in this BlueprintCooper, Leonie. Joe Corré, Son of Malcolm McLaren and Vivienne Westwood, On Why He’s Burning His £5 Million Punk Collection2016, NME, 18th March 2016-
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Added by: Quentin Pharr and Clotilde TorregrossaAbstract:
This week [18th March 2016], Joe Corré, son of punk provocateurs Malcolm McLaren and Vivienne Westwood proved that rebellion runs in the family. In response to the ongoing Punk London year of events, gigs, films, talks, exhibits, celebrating 40 years of punk – which Joe claims has been endorsed by the Queen – has announced his plans to burn his £5 million collection of punk memorabilia this November 26, on the 40th anniversary of the release of the Sex Pistols’ ‘Anarchy In The UK’. NME visited Joe at his London HQ to find out more.Comment (from this Blueprint): This news item is an interview with Joe Corré, son of British fashion designer Vivienne Westwood and Malcolm McLaren, former manager of the Sex Pistols. In response to the 2016 events celebrating '40 years of Punk' in London, Corré announced he would burn his collection of punk artefacts, estimated to be worth £5 million (he did end up burning it on a barge on the Thames). In this interview, Corré discusses how the punk aesthetic has been appropriated by the very people and institutions that the punk movement was against - the establishment. For Corré, his collection is only worth £5 million because of the mainstream appropriation that punk has undergone - for him these items are worthless, they barely even have sentimental value. But equally, Corré, a very wealthy man himself (he co-founded the lingerie brand Agent Provocateur and sold it to private equity for £60 million), has come under fire for his decision to burn the items rather than give them to charity. As such, this piece is an interesting case study that illustrates the mechanics of class appropriation of fashion as discussed by Crane. But it can also be discussed in reference to the People's History Museum virtual exhibition from week 6, as perhaps Corré's judgement that these items are not worthy of preservation and display is itself clouded by class privilege.Cordova, Viola. How It Is: The Native American Philosophy of V. F. Cordova2007, Kathleen Dean Moore, Kurt Peters, Ted Jojola & Amber Lacy (eds.), University of Arizona Press.-
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Added by: Sonja Dobroski and Quentin PharrPublisher’s Note:
Viola Cordova was the first Native American woman to receive a PhD in philosophy. Even as she became an expert on canonical works of traditional Western philosophy, she devoted herself to defining a Native American philosophy. Although she passed away before she could complete her life’s work, some of her colleagues have organized her pioneering contributions into this provocative book. In three parts, Cordova sets out a complete Native American philosophy. First she explains her own understanding of the nature of reality itself—the origins of the world, the relation of matter and spirit, the nature of time, and the roles of culture and language in understanding all of these. She then turns to our role as residents of the Earth, arguing that we become human as we deepen our relation to our people and to our places, and as we understand the responsibilities that grow from those relationships. In the final section, she calls for a new reverence in a world where there is no distinction between the sacred and the mundane. Cordova clearly contrasts Native American beliefs with the traditions of the Enlightenment and Christianized Europeans. By doing so, she leads her readers into a deeper understanding of both traditions and encourages us to question any view that claims a singular truth. From these essays—which are lucid, insightful, frequently funny, and occasionally angry—we receive a powerful new vision of how we can live with respect, reciprocity, and joyComment : available in this BlueprintCordova, Viola. Ethics: The We and the I2004, In: American Indian Thought: Philosophical Essays. Anne Waters (ed.), Blackwell (Oxford).-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays collected here exemplify the way in which American Indian perspectives enrich contemporary philosophy.Comment : available in this BlueprintCrane, Diana. Diffusion Models and Fashion: A Reassessment1999, The Annals of the American Academy of Political and Social Science, 566: 13-24.-
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Added by: Quentin Pharr and Clotilde TorregrossaAbstract:
Large-scale diffusion processes such as those affecting fashionable clothing are difficult to study systematically. This article assesses the relevance of top-down as compared to bottom-up models of diffusion for fashion. Changes in the relationships between fashion organizations and their publics have affected what is diffused, how it is diffused, and to whom. Originally, fashion design was centered in Paris; designers created clothes for local clients, but styles were diffused to many other countries. This highly centralized system has been replaced by a system in which fashion designers in several countries create designs for small publics in global markets, but their organizations make their profits from luxury products other than clothing. Trends are set by fashion forecasters, fashion editors, and department store buyers. Industrial manufacturers are consumer driven, and market trends originate in many types of social groups, including adolescent urban subcultures. Consequently, fashion emanates from many sources and diffuses in various ways to different publics.Comment (from this Blueprint): Fashion has always been a subject of great interest for sociologists, but only recently for philosophers. In this selection, Crane offers an overview of how fashions/styles/trends have traditionally been thought to spread among and affect the relations between different social groups, but also notes several shortcomings of the existing models. Overall, she ends up concluding that fashion has a number of sources and diffuses in various ways. But, for our purposes, what is particularly important about this selection is in how she casts fashion's diffusion as guided by differential perceptions of class and status and who wants to consume what sorts of fashion, based on those perceptions. Existing models, despite their shortcomings, present a helpful way of understanding various phenomena, including: appropriation, targeted advertizing, class and status signalling, and so on.Deloria Jr., Vine. Why We Respect Our Elders Burial Grounds2004, In: American Indian Thought: Philosophical Essays. Anne Waters (ed.), Blackwell (Oxford).-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays collected here exemplify the way in which American Indian perspectives enrich contemporary philosophy.Comment : available in this BlueprintCan’t find it?Contribute the texts you think should be here and we’ll add them soon!
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