Introduction: Rethinking Blackness and Indigeneity in the Light of Settler Colonial Theory

2019 ◽  
Vol 43 (2) ◽  
pp. 1-7
Author(s):  
Circe Sturm
Keyword(s):  
Critical Race Theory ◽  
Lived Experience ◽  
Common Ground ◽  
Settler Colonialism ◽  
The Past ◽  
Political Status ◽  
Land Dispossession ◽  
Colonial Theory ◽  
The Common ◽  
Theories Of Sovereignty

Racial analytics in the field, particularly those associated with theories of sovereignty and settler colonialism, have tended to obscure the common ground of Afro-descendant and Indigenous experience, such as land dispossession, political marginalization, and a shared desire for sovereignty and self-determination. In the wake of this analytic divide, even less attention is given to how blackness specifically structures or delimits Indigenous life, as blackness and indigeneity are often taken to be competing identities that cannot exist within the same individuals and communities without friction. This volume seeks to take the next step in pushing forward our theoretical conversations about blackness and indigeneity. Rather than assuming that anti-Black racism, as well as that directed against Indigenous people, are problems of the past or irrelevant to contemporary Indigenous political status, this volume engages with both critical race theory and settler colonial theory to explore how blackness intersects with Indigenous sovereignty, authority, identity, and lived experience.

Can Groups Assert That P?

2019 ◽  
pp. 326-344
Author(s):  
Deborah Tollefsen
Keyword(s):  
Common Ground ◽  
Speech Act ◽  
Single Individual ◽  
Constitutive Rule ◽  
The Past ◽  
Group Members ◽  
The Common ◽  
Declarative Statement ◽  
John Macfarlane

When a group or institution issues a declarative statement, what sort of speech act is this? Is it the assertion of a single individual (perhaps the group’s spokesperson or leader) or the assertion of all or most of the group members? Or is there a sense in which the group itself asserts that p? If assertion is a speech act, then who is the actor in the case of group assertion? These are the questions this chapter aims to address. Whether groups themselves can make assertions or whether a group of individuals can jointly assert that p depends, in part, on what sort of speech act assertion is. The literature on assertion has burgeoned over the past few years, and there is a great deal of debate regarding the nature of assertion. John MacFarlane has helpfully identified four theories of assertion. Following Sandy Goldberg, we can call these the attitudinal account, the constitutive rule account, the common-ground account, and the commitment account. I shall consider what group assertion might look like under each of these accounts and doing so will help us to examine some of the accounts of group assertion (often presented as theories of group testimony) on offer. I shall argue that, of the four accounts, the commitment account can best be extended to make sense of group assertion in all its various forms.

scholarly journals From Johann to Maurice: Science and Expression in the Philosophical Praxis of Medicine

Human Studies ◽  
2021 ◽  
Author(s):  
Timm Heinbokel
Keyword(s):  
Lived Experience ◽  
Common Ground ◽  
Case Reports ◽  
Embodied Perception ◽  
Phenomenology Of Perception ◽  
The Common ◽  
The Relationship

AbstractPhenomenology’s return to lived experience and “to the things themselves” is often contrasted with the synthesized perspective of science and its “view from nowhere.” The extensive use of neuropsychological case reports in Merleau-Ponty’s Phenomenology of Perception, however, suggests that the relationship between phenomenology and science is more complex than a sheer opposition, and a fruitful one for the praxis of medicine. Here, I propose a new reading of how Merleau-Ponty justifies his use of Adhémar Gelb and Kurt Goldstein’s reports on Johann Schneider for his phenomenology of embodied perception. I argue that for Merleau-Ponty these neuropsychological case reports represent a coherent deformation of the intercorporeally expressed existence of Schneider that through speech fall again onto the common ground of perception, thereby allowing Merleau-Ponty to understand, in the equivalent sense delivered by language, Schneider’s total being and fundamental illness. I then discuss what Merleau-Ponty’s method implies for a phenomenological praxis of medicine, and for the role of science in this praxis.

scholarly journals Technopoïesis: Transmedia Mythologisation and the Unity of Knowedge

2017 ◽  
Vol 15 (1) ◽  
pp. 1-34 ◽  
Author(s):  
Asunción López-Varela Azcárate ◽  
Henry Sussman
Keyword(s):  
Common Ground ◽  
Practical Knowledge ◽  
Human Life ◽  
Cultural Representation ◽  
Human Thought ◽  
The Past ◽  
Emerging Media ◽  
Strategic Narratives ◽  
Production Distribution ◽  
The Common

It is difficult to explain why different disciplines are drawn to similar problems. Inter-relations are not always explainable by direct influence. It has been argued that any common ground derives from the fact that people share certain kinds of everyday experiences. Is ‘consilience’ or the unification of knowledge a utopia or a possibility, as William Whewell Edward Wilson would have it? This thematic issue of Icono14 explores the common premise underlying all human disciplines: the confirmation that technology has a direct impact upon sign production, distribution and reception and, thus, upon the entire system of human thought, cultural representation and cognition. The collection examines transmedial representations of technological advance by looking at their mythical shades of meanings as strategic narratives. As practical knowledge engaged in the creation and use of tools and machines as well as in the development of techniques and methods of organization that perform specific functions in making human life easier, the technologies of the past can shed some light on the future that emerging media can bring about for human groups.

scholarly journals Why Walking the Common is more than a Walk in the Park

2019 ◽  
Author(s):  
Nike Romano ◽  
Veronica Mitchell ◽  
Vivienne Bozaleck
Keyword(s):  
Public Space ◽  
Common Ground ◽  
Theoretical Orientation ◽  
Pedagogical Practices ◽  
Coffee Shop ◽  
The Past ◽  
Heritage Site ◽  
National Heritage ◽  
The Common ◽  
South African Higher Education

For the past few years, as concerned academics and educators in South African higher education, we have come together to meet/think/drink coffee/eat/discuss our research and teaching practices in a coffee shop that overlooks the Rondebosch Common, a public space and national heritage site. The Common invited us to take our thoughts for a walk and we embarked on numerous walking encounters that affected and troubled us in many ways. Our walks became research-creation events that surfaced the implicatedness of our white settler privilege. As we grappled with the complexities and ambivalences grounded in our relationality with this contested site, we were prompted to explore hauntology as a theoretical orientation for our pedagogical practices. Walking with/through the demarcated land that is surrounded by privilege in terms of buildings, services and residences enacted and materialised entanglements of the past/present/future histories. We felt an exchange of affect between those present, the ghosts of colonial and apartheid histories, and the implications for our ongoing teaching. Following Haraway's (2016) ‘staying with the trouble’ and Tsing et al.'s (2017) ‘how to live on a damaged planet’, the relationships between human and non-human continue to haunt us, as we grapple with the im/possibility of finding common ground in a country devastated by colonial and apartheid violences.

scholarly journals New Heathenry between past and present. The case of Ásatrúfélagið and Samfundet Forn Sed

2021 ◽  
Vol 13 (2) ◽  
pp. 7-26
Author(s):  
Irina Manea
Keyword(s):  
Common Ground ◽  
Far Right ◽  
The Past ◽  
Alternative Spirituality ◽  
The Common ◽  
Public Message ◽  
Heritage Discourse

As a variant of alternative spirituality derived from postmodern fluidity and fragmentation of large narratives, Nordic Heathenry has gone through a revival for the past decades. Due to the common ground of potentially völkish/ethnicist views shared by far-right milieus, it has been confronted with the risk of the extremist framework dominating the reception of Norse symbols and myths. While many strains of heathenry might present similarities in their neo-romantic nativist revival, some have been attempting to focus on a heritage discourse that can become acceptable and normalized in society, reflecting an open and inclusive attitude. The Asatru Association in Iceland and The Old Way in Sweden, through their public message and stated mission, underline the need for the freedom to reinvent myth and ritual while remaining anchored in the present, thus distancing themselves from other cultural appropriations and proclaiming their own role in society. The very flexible view on myth and ritual constitutes a defining aspect for the identity of these movements.

Circles, Trees, and Bears: Symbols of Power of the Weenuche Ute

2012 ◽  
Vol 36 (2) ◽  
pp. 103-130
Author(s):  
Robert McPherson
Keyword(s):  
Cultural Heritage ◽  
Great Basin ◽  
Common Ground ◽  
Religious Expression ◽  
Indian Culture ◽  
Cultural Survival ◽  
Ghost Dance ◽  
The Past ◽  
New Information ◽  
The Common

The Ute community of White Mesa, comprised of approximately 315 people, sits in the corner of southeastern Utah, eleven miles outside of Blanding. The residents, primarily of Weenuche Ute and Paiute ancestry, enjoy a cultural heritage that embraces elements from plains, mountain, and desert/Great Basin Indian culture. Among their religious practices are the Worship Dance, Ghost Dance, Sun Dance, and Bear Dance. Although each ceremony is unique, and performed for a variety of reasons, the common ground among them cannot be missed. Healing the sick, renewing necessities for survival, connecting spiritually with ancestors, communicating with the Land Beyond, establishing patterns for life, and sharing symbols that unify religious expression—such as the circle, tree, and bear—are elements that characterize the faith of these people as expressed in these ceremonies. Their origin sheds light on the relevance of these practices as they blend traditions from the past with contemporary usage. As symbols imbued with religious relevance, they make the intangible visible while continuing to teach and protect that which is important in Ute cultural survival. This article looks at these shared elements while offering new information about the origin and symbolism of the Ghost Dance as practiced in the Worship Dance. Circles, trees, bears, and other emblems provide not only themes from past teaching but empower the Ute universe today.

History, Ethics and Philosophy: Bernard Williams’ Appraisal of R. G. Collingwood

2011 ◽  
Vol 5 (1) ◽  
pp. 36-53
Author(s):  
Stephen Leach
Keyword(s):  
Common Ground ◽  
The Other ◽  
Bernard Williams ◽  
The Past ◽  
The Common ◽  
Similarities And Differences ◽  
Analytic Philosopher ◽  
Moral Attitudes ◽  
The Relationship

AbstractThe author examines Williams’ appraisal of Collingwood both in his eponymous essay on Collingwood, in the posthumously published Sense of the Past (2006), and elsewhere in his work. The similarities and differences between their philosophies are explored: in particular, with regard to the relationship between philosophy and history and the relationship between the study of history and our present-day moral attitudes. It is argued that, despite Williams usually being classified as an analytic philosopher and Collingwood being classified as an idealist, there is substantial common ground between them. Williams was aware of this and made clear his sympathy for Collingwood; but, nonetheless, the relationship between Williams and Collingwood has not previously been explored in any detail. After establishing the common ground between these philosophers, and the areas of disagreement, the author suggests that both may have something to gain from the other.

On the Performative Use of the Past Participle in German

2020 ◽  
Vol 32 (4) ◽  
pp. 335-419
Author(s):  
Bjarne Ørsnes
Keyword(s):  
Common Ground ◽  
Speech Act ◽  
Syntactic Analysis ◽  
Past Participle ◽  
Functional Grammar ◽  
Lexical Functional Grammar ◽  
The Past ◽  
Pragmatic Analysis ◽  
Root Position ◽  
The Common

In German, past participles not only occur in root position with a directive force, as in Stillgestanden! ‘Stop!’ lit. ‘stood still(ptcp)’, but also as performatives in responses: A: Du sagst also nichts zu Papi. ‘So you won’t tell dad.’ B: Versprochen! ‘I promise!’ lit. ‘promised(ptcp)’. Here B performs the speech act denoted by the verb by saying that it has been performed. The propositional argument of the participle (what is promised) is resolved contextually, and the agent and the recipient arguments are restricted to the speaker and the hearer, respectively. This article presents a syntactic analysis of this rarely studied phenomenon, arguing that the construction with a performative participle is not ellipsis but an IP with a participial head and null pronominal complements. The syntactic analysis is formalized within Lexical-Functional Grammar. A pragmatic analysis is proposed arguing that the performative participle in its core use alternates with Yes! to express agreement with an assertion or compliance with a request, that is, to express consent to the effect that a proposition p may safely be added to the Common Ground. This analysis is cast within the dialogue framework of Farkas & Bruce (2010) and extended to response performative participles in monological uses.*

scholarly journals Voice of Islamic Moderation from the Malay World

2014 ◽  
Vol 31 (4) ◽  
pp. 108-111
Author(s):  
Nurhidayahti Mohammad Miharja
Keyword(s):  
Common Ground ◽  
Spiritual Values ◽  
World Religions ◽  
The Past ◽  
Human Need ◽  
The Common ◽  
The Voice ◽  
Important Character ◽  
Selection Of

Mohd Kamal Hassan’s Voice of Islamic Moderation from the Malay Worldpresents a selection of eleven essays written over the past decade in responseto the challenges from a globalization steeped in the post-9/11 climate. Intendedmainly for a non-Muslim audience, it seeks to represent the voice ofIslamic moderation (al-wasaṭīyah) from the multi-ethnic, multi-religiousMalaysian context. One hopes that discussions on this important character ofIslam will provide a collective vision of holistic wellbeing and, at the sametime, recognize Malaysia’s pluralistic nature. The Islamic perspective on theunifying theme of moderation’s universal ethos pervades its three sections –“Promoting the Common Ground amongst Religions and Cultures,” “Changingthe Muslim Mindset: A Civilizational Approach,” and “The Meaning andImplications of Islamic Moderation” – with a focus on the search for its progressiveintegration into all aspects of life.The first section opens with an analysis of “The Expanding Spiritual-Moral Role of World Religions in the New Millennium.” This chapter raisesmultiple social, moral, environmental, political, and economic concerns relatedto pursuing an aggressive economic agenda within the folds of globalizationwhile ignoring religion-based ethics and the human need for a spiritualguiding vision. Under the siege conditions of globalization’s “swiftness, totalityand irreligious mission” (p. 83), there is an urgent need for world religionsto play – as well as be given – a more assertive role in formulatingholistic action plans. States are thus urged to allow religious-based ethics andspiritual values to expand into public life, from business to international tradeand relations, politics and educational institutions.Hassan, however, notes that both proponents and opponents of the separationbetween spiritual values (private) and this-worldly affairs (public)need to fully understand each other’s position in order to appreciate the ...

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