5. Praxis of Cultivating Civic Spontaneity. Aesthetic Intervention in the Umbrella Movement

2019 ◽  
pp. 125-148
2014 ◽  
Vol 34 (5) ◽  
pp. 668-670 ◽  
Author(s):  
Alexander Dionyssopoulos ◽  
Antony Papaconstantinou ◽  
Alexandra Stoltidou ◽  
Georgia-Alexandra Spyropoulou

Author(s):  
Tessa Dwyer

This chapter explores how dubbing has been deployed as a mode of deliberate, self-reflexive mistranslation. Can Dialectics Break Bricks? flaunts translation dysfunction as a deliberate strategy of political or aesthetic intervention, challenging the authority of authorship and ‘originals’ in the process. Engaging extensively with the notion of ‘abusive translation’ developed by Derrida and updated by Abe Markus Nornes, it demonstrates how errant forms of screen translation evade theoretical containment, and indicate a path for revaluation firmly grounded by the ‘practical’. Parodic mistranslation or deconstructive dubbing, it proposes, presents an overly abusive example of screen translation that indicates how quality considerations are insufficient for engaging with improper modes of practice. It also introduces issues relating to translation censorship and media piracy foreshadowed by the parody dynamics at play in Can Dialectics Break Bricks?


2020 ◽  
pp. 194084472096820
Author(s):  
Susan Mackay ◽  
Gabriel Soler ◽  
Tessa Wyatt

During the European Congress of Qualitative Inquiry, Edinburgh, 2019, we offered an esthetic intervention: two spaces open to delegates in which they could explore and express their interactions with the conference through the assemblage of paper, paint, crayons, scissors, glue, glitter, bodies, breath, memories, thoughts—ineffable and effable. Delegates were invited to produce either individual journals, individual pieces, or contribute to large collective pieces of art. In this article, we follow the lines of flight to create the event and reflect on the process that led up to and continued after the esthetic intervention.


2020 ◽  
Vol 16 (2) ◽  
pp. 147-170 ◽  
Author(s):  
Margaret Hillenbrand

Over the last couple of decades, workers in China’s vast and poorly regulated construction industry have increasingly turned to suicidal performance as a radical means of securing wage arrears. These so-called suicide shows have drawn attention as expressions of escalating labor unrest in China, and thus have mostly been read through a political science prism. But these displays, precisely in their dramatic dimension, also open themselves up to a culturalist, even aesthetic analysis: they braid together mixed threads, from the Chinese tradition of suicide as righteous remonstrance to present-day forms of creatively embodied protest in the era of Occupy. At the same time, though, these workers have also fashioned an aesthetic intervention that is very much of their own devising. This article draws on an empirical base of two dozen suicide shows posted on video-sharing sites to argue that these performances force a visual rupture in the narcotically identikit Chinese cityscape, as the nation’s new poor, so often invisible to their social others on the street, climb to the highest urban summits and command extreme attention. Once there, they turn the rooftop into a site of performance that acts out the excruciating distinction between those who belong within the polis and the dispossessed: those who are cast out from the circle of humanity and are thus excluded from all avenues to legal and economic redress when they are wronged. As such, “cliffhanging” in China exemplifies what I call the fractious form, in which a tense encounter between different class actors under the regime of precarity becomes the genesis for a volatile cultural practice.


2018 ◽  
Vol 3 ◽  
pp. 54
Author(s):  
Suzannah Biernoff

The first facial transplant, using a donor’s nose, chin and mouth, was performed on Isabelle Dinoire in France in 2005, but the idea of removing or replacing the face – either with a mask, or with a living face – has been around for much longer. This article explores the cultural pre-history of face transplantation: its speculative existence in legend, literature and film before it became a medical possibility at the beginning of the twenty-first century. One of the questions posed here is: how (and for what purpose) do medical ‘firsts’ like Dinoire’s surgery acquire a history? The article begins by considering the uses of the past by transplant surgeons themselves, and by those who are concerned about the ethical or psychological implications of organ and face transplantation. Having considered these different investments in the past – one emphasising medical progress, the other highlighting enduring anxieties about medical experimentation – we turn to the first cinematic portrayal of face transplantation, in Georges Franju’s horror classic Les Yeux sans Visage (Eyes Without a Face, 1959). An exploration of Franju’s sources suggests a more complicated relationship between medical innovations and their cultural contexts and highlights the changing significance of the face as a site of medical and aesthetic intervention.


2005 ◽  
Vol 5 (3) ◽  
pp. 207-232
Author(s):  
Adriana Michele Campos Johnson

2021 ◽  
Vol 8 (26) ◽  
pp. 2328-2332
Author(s):  
Sravanthi Tammineedi ◽  
Sandeep Tammineedi ◽  
Lakshman Chowdary Basam ◽  
Ram Chowdary Basam ◽  
Abhishek Harish

BACKGROUND Tooth discoloration, which is often considered as a deviation from the beauty standards, is one of the significant factors that can affect an individual's mental health and well-being. Therefore, determining the relationship between tooth discoloration, its aesthetic treatment and mental health can provide answers for the improvement of treatment services. METHODS The present study is a cross sectional study. 96 participants meeting the inclusion criteria were assessed via demographic characteristics form and a standardized Goldberg’s general health questionnaire (GHQ) - 28 before starting the treatment. Following the assessment, a standard bleaching protocol was followed. Two weeks after the completion of the treatment, the patients were re-assessed using the same questionnaire. The data obtained were analyzed using the statistical package for social sciences (SPSS) software. The analysis was performed using descriptive statistics and chi square test for correlation analysis. Wilcoxon sign rank test was used to compare the scores before and after the intervention. RESULTS Higher GHQ scores were associated with younger age groups, females, unmarried persons, and lower education levels. The participants mainly showed higher mean social dysfunction scores (17.7), followed by anxiety scores (12.2) compared to somatic (7.7) and depression scores (4). The mean total GHQ scores were significantly decreased after aesthetic intervention. The mean GHQ scores were reduced from 42.5 before the bleaching treatment to 21.4 post-treatment. CONCLUSIONS Tooth discoloration showed a significant impact on mental health, mainly affecting the social functioning and the anxiety of the individuals. Tooth discoloration has a significant impact on the mental health in younger age groups, females, unmarried persons, and education status. The aesthetic intervention had significantly improved the overall mental health of the individuals. KEYWORDS GHQ, Mental Health, Tooth Discoloration


Author(s):  
Lital Levy

This concluding chapter returns to Palestinian Hebrew writing with a poem by Salman Masalha and its intertextual invocation of a sonnet corona by the canonical early twentieth-century Hebrew poet Saul Tchernichowsky. Masalha's poem, provocatively titled “Ha-tikva” (“The Hope”), appropriates the name of Israel's national anthem while depicting the aftermath of a violent event, presumably a terror attack. The chapter unravels the layers of meaning ensconced within the poem, which is read as a political and aesthetic intervention, to arrive at the fundamental questions implied by its act of bearing witness: How do we define the political agency of witnessing? How can the outsider, the Other, bear witness to violence and disaster; how can she or he be heard? The book concludes with these broader questions about the epistemological limits of representation in the no-man's-land of language.


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