I keep not doing all I hope to, but I do hope to go and get this book from the library, Freedom Time.
I keep not doing all I hope to, but I do hope to go and get this book from the library, Freedom Time.
…because they are just too tattered, they are depressing me. They are wonderful and epoch-making as well, and I hate to let them go since they are like limbs. They are:
New German Critique 22 (Winter 1981), special issue on Modernism. Articles by Habermas, Giddens, Bürger, Huyssen, Nägele, Bainard Cowan, Michael Ryan, more.
Revista Iberoamericana 118-119 (enero-junio 1982), with classic articles on the avant-garde, wonderful (if outdated) texts I should really reread; 127 (abril-junio 1984), a marvelous issue on “la proyección de lo indígena en las literaturas de la América Hispánica” with articles on Mariátegui, indigenismo, and much more; 175 (abril-junio 1996), with additional wonderful articles on modernisms I want to reread.
Santiago, Silviano. Uma literatura nos trópicos.
There is so much that I don’t read or write because I do not feel at ease or at home. I am concentrating on holding things together, repressing the desire for life, and containing or tolerating pain and outright terror.
I read and wrote little for several years because I had a book contract. I was not sure I agreed with the revisions I had promised for commercial reasons, and I knew this project could not be finished in six months. But I could not say this, because I was afraid that if I said so out loud I would be accused of laziness or conspiracy to procrastinate, and would have to undergo torture for it. So I did not read or write for other projects, because I was to manage time such as to concentrate on this project; yet I could not find a way to plan the time since in fact, there was no feasible way to read enough in six months to consider whether or not the required revisions were desirable, let alone make them.
Without that six-month deadline, that recurred again and again, I could have worked these things out but the six-month deadline, with the exhortations about time management, laziness and conspiracy to procrastinate, but due to these exhortations I mostly transformed myself into a rabbit or cat, hid behind the couch, and panted.
After that I came here to Maringouin. I had wanted to do something more interesting but had been exhorted not to. I felt guilty about the pain I would cause others if I did not do as they wished, and fearful of the torture I would have to undergo if I caused them that pain. I came here to Maringouin on the theory that now, relieved of that deadline, I would write and read.
What I did was build program and serve others, because they were crying out in pain and requiring it and also because we were all threatened with annihilation if I refused, I was told. Now I do not know whether I would write and read the things I would write and read as an academic in this field if I were no longer employed in it, but I can no longer tolerate this repression.
Let us look at the ways in which I have been repressed by certain categories of academic work, or more accurately by their distortion under neoliberalism:
Mutilate yourself to survive the present, so you will still be alive to regenerate and flourish in the future, is the message I have always perceived. That, of course, fits my personal history but I think there is also a politics to this: teaching as caretaking, research as product preparation, and service as defense against siege.
They have a first-year textbook called Contraseña, a conversation-through-film book called Más que hablar, and a culture book called Así es Latinoamérica. ALL of this is digital and the first-year book is the Rossomondo/Lord text I have been waiting for.
There are at least four books with this title, and more that address some aspect of the idea that neoliberalism has a culture, and that we are in it.
Jeremy Gilbert: “What kind of thing is ‘neoliberalism’? This collection of essays explores a range of possible answers to this question, arguing that neoliberalism is a complex, but specifiable and analysable phenomenon: a discursive formation, an ideology, a governmental programme, a hegemonic project, an assemblage of ideas, techniques and technologies, and what Deleuze and Guattari call an ‘abstract machine’. Following an introductory essay by Jeremy Gilbert which contextualises the meaning and significance of neoliberalism, the collection considers the genesis, persistence and polyvalency of the concept across a range of cultural sites and discursive genres from political philosophy to pornography, from economics to photographic technology. Chapters examine the intersection of neoliberal ideology and political practice with experiences of race, gender, sexuality and class; with grand politics, technical innovation and hard economics. This book is essential reading for anyone interesting in the contemporary cultural climate, and the impact of the pervasive concept of neoliberalism on society in the present.”
Jim McGuigan: “Neoliberal Culture challenges cultural policy research and media studies to forge a more sophisticated and critical understanding of the politics of culture today. It is a sequel to Jim McGuigan’s earlier Cool Capitalism and goes much further with his interrogation of how present-day capitalism commands the cultural field. Neoliberal principles and practices have achieved global hegemony over recent decades with implications for every aspect of social and cultural life. This book focuses specifically on the politics of culture with regard to the arts, media and everyday life under present-day neoliberal conditions. The author argues that there is a neoliberal structure of feeling that is yet more deeply entrenched than its cool-capitalist veneer might suggest. Neoliberal ‘common sense’ reduces all value, cultural and humane, to economic value and refashions the self psychologically and in a precarious labour market according to entrepreneurial ruthlessness and the ‘free-market’ imperatives of contemporary capitalism.”
Patricia Ventura: “Departing from the conventional understanding of neoliberalism as a set of economic and political policies favoring free markets, Neoliberal Culture presents a framework for analyzing neoliberalism in the United States as a culture-or structure of feeling- which shapes American everyday life. The book proposes five ‘components’ as the keys to any study of American neoliberal culture: biopower, corporatocracy, globalization, the erosion of welfare-state society, and hyperlegality, these five components enabling rich analyses of key artifacts of the neoliberal era, including the Iraq War, Las Vegas, welfare reform, Walmart, and Oprah’s Book Club. Carefully organized according to its central themes and adopting a case study approach in order to allow for thorough, illustrated analyses, this book is an important tool for scholars and students of contemporary cultural studies, popular culture, American Studies, and sociology.”
I’ve ordered the first of these; the others are so expensive I must ILL them. The fourth title that caught my eye is The Jazz Bubble: Neoclassical Jazz in Neoliberal Culture. It comes out next week, and looks fascinating! And there are several more titles like it.
Reframing Latin America
Latin America: The Allure and Power of an Idea
I Speak of the City (on CDMEX)
I need to get rid of books, not acquire them, but I want these. I do wish we had a meaningful library.
For tatteredness, not uselessness, I am recycling Tristes Tropiques, Appleby’s The Music of Brazil, Franz Fanon in French, Huyssen After the Great Divide, and Ada Ferrer, Insurgent Cuba. Lo siento mucho and all but I need space, I really do.
These books are important, especially the Ferrer, and I do suppose I will re-acquire in a library or other more cheerful guise one day.
I will get rid of my photocopy of this book since our library actually has it, and others do, too. I like Martín-Barbero’s work a lot, even though this book seems old now.
The book, very loosely speaking, is about the poverty of progress, as E. Bradford Burns put it in a related context, or the (alleged) desencuentro of modernization and the razón histórica of Latin America. I will check it out as a book and read it as recreaction. But it is hard to let go of the photocopy so I will copy the first paragraph here.
Mucho antes de que la escuela de Frankfurt tematizara el concepto de razón instrumental, América Latina tuvo la experiencia de una racionalidad moderna convertida en “arsenal instrumental del poder y la dominación” (Quijano, Modernidad 53), esto es de una modernización cuya racionalidad, al presentarse como incompatible con su razón histórica, legitimó la voracidad del capital y la implantación de una economía que tornó irracional toda diferencia que no fuera recuperable por la lógica instrumental del mal llamado desarrollo. El debate en torno a la modernidad nos concierne entonces porque a su modo –al replantear aquel tramposo sentido del desarrollo/progreso– hace posible percibir la pluralidad y discontinuidad de temporalidades que atraviesan la modernidad, la larga duración de estratos proundos de la memoria colectiva “sacados a la superficie por las bruscas alteraciones del tejido social que la propia aceleración modernizadora comporta” (Marramao, “Metapolítica” 60). Este debate contiene a América Latina: la resistencia de sus tradiciones y la contemporaneidad de sus atrasos, las contradicciones de su modernización y las ambigüedades de su desarrollo, lo temprano de su modernismo y lo tardío y heterogéneo de su modernidad. Debate que se ha constituido además en escenario del reencuentro de las ciencias sociales con la reflexión filosófica de ésta con la experiencia cotidiana: esa que tanto o más que la crisis de los paradigmas nos está exigiendo cambiar no sólo los esquemas sino las preguntas. (Martín-Barbero 9)
…Really, there is so much in this book that is such a good review, I will perhaps keep the photocopy and give it to a student so they know these things… for instance, that one can consider cultura nacional, identidad colectiva, espacio audiovisual and comunicación ciudadana together…and honestly, so much here is worthwhile as material to make the mind limber again.