scholarly journals Poems in the World: The Ecopoetics of Anne Waldman’s Life Notes

Humanities ◽  
2021 ◽  
Vol 10 (1) ◽  
pp. 50
Author(s):  
Rona Cran

This essay argues that Anne Waldman’s 1973 selected poems, Life Notes, articulates a vision of the environment that is positively and reparatively enmeshed with language and culture. Embracing the paradox at the heart of the best environmental writing, Life Notes reveals our natural environments to be at once legible and unknowable, and embodies this through experimental forms, language, and typography. This collection of poems, which has yet to be paid significant critical attention (despite Waldman’s renowned status as a poet), artfully mediates the relationship between word and world, giving voice, shape, and form to what we might call the poet’s ‘ecology of knowing’, per Eve Kosofsky Sedgwick’s formulation. Through a sustained process of imaginative elision of the human and nonhuman, I argue, Waldman illuminates the ways in which the ‘natural’ world is almost always touched by the human, and refutes the widely-held cultural fantasy that nature is self-evidently restorative or redemptive and thereby somehow at a remove from humankind. Life Notes, I suggest, is a ‘dissipative structure’, critically entangled with the everyday environment out of which it emerges and with which it remains ‘involved in a continual exchange of energy’ (Waldman).

Author(s):  
Alistair Fox

This chapter examines Merata Mita’s Mauri, the first fiction feature film in the world to be solely written and directed by an indigenous woman, as an example of “Fourth Cinema” – that is, a form of filmmaking that aims to create, produce, and transmit the stories of indigenous people, and in their own image – showing how Mita presents the coming-of-age story of a Māori girl who grows into an understanding of the spiritual dimension of the relationship of her people to the natural world, and to the ancestors who have preceded them. The discussion demonstrates how the film adopts storytelling procedures that reflect a distinctively Māori view of time and are designed to signify the presence of the mauri (or life force) in the Māori world.


Author(s):  
Gary Totten

This chapter discusses how consumer culture affects the depiction and meaning of the natural world in the work of American realist writers. These writers illuminate the relationship between natural environments and the social expectations of consumer culture and reveal how such expectations transform natural space into what Henri Lefebvre terms “social space” implicated in the processes and power dynamics of production and consumption. The representation of nature as social space in realist works demonstrates the range of consequences such space holds for characters. Such space can both empower and oppress individuals, and rejecting or embracing it can deepen moral resolve, prompt a crisis of self, or result in one’s death. Characters’ attempts to escape social space and consumer culture also provide readers with new strategies for coping with their effects.


Author(s):  
Muhittin Gümüş

ÖZET. Milletlerin çok eski zamanlardan bugüne kadar yaşayarak edinmiş oldukları tecrübeler, bilgiler, kazanımlar ve değerler o milletin kültürünü oluşturur. Edinilen değerlerin dil aracılığıyla hayat bulması kültürdilbilim alanı çerçevesinde kültür-dil-insan arasındaki ilişkiyi incelemeye değer bulmuştur. Herhangi bir varlığın şekline, işlevine, görevine, görüntüsüne her toplumda farklı anlam veya dilsel dünya görüşünü yansıtan adlar verilir. Kültür-dil-insan çerçevesinde dil ve kültür ilişkilerinin belli bir disiplin altında incelenmesi ancak kültürdilbilim yoluyla mümkündür. Dilbilim alanına ait kültürdilbilim çalışmalarında ele alınan dilsel dünya görüşü kavramı her bir dilin dolayısıyla toplumun ya da ortak değerlere sahip toplumlarının oluşturduğu milletlerin dünyayı nasıl algılayıp yansıttığını, çevresindeki varlıkların ve kavramların hangi niteliklerini ayırt ettiğini, insanın duygu ve düşüncelerini, değer yargılarını nasıl betimledikleri incelenmektedir. Bu makalede kültürdilbilim çerçevesinde Türkçede “gibi”, Kırgızcada -DAy eki ve “sıyaktuu”, “öndüü” bağlacıyla yapılan benzetmeler ve deyimler Türkçe ile karşılaştırmalı olarak incelenmekte, böylelikle iki toplum arasındaki dış dünya algısı arasındaki farklılıklar veya benzerlikler tespit edilecektir. Адам баласы алмустактан бери топтогон маалыматы, турмуштан топтогон тажрыйбасы жана баалуулуктары менен улуттук маданиятын түзгөн. Тилдик каражаттар аркылуу чагылдырылган турмуштук тажрыйбалар улуттук маданият чөлкөмүндө маданият-тил-адам баласы деген чөйрөдө изилдөөгө алынат. Сөз, форма, иш аракет, көрүнүштөр ар бир коомдо ар кандай маанини туюндурган лексикалар менен берилген. Маданият-тил-адам баласы аттуу чөйрөдө тилдик жана маданий байланыштар белгилүү бир тартипте изилдениши бир гана маданияттаануу жолу менен ишке ашат. Тил илимине тиешелүү маданияттаануу илиминде каралган тилдик дүйнө тааным түшүнүгү ар бир тилдин, ошол эле учурда орток баалуулуктарга ээ болгон коомдун дүйнөнү кабыл алышы жана аны чагылдырышы, анын чөйрөнү жана түшүнүктөрдү айырмалаган сапаттарын, адамдын ички уйгу-туйгусун жана түшүнүктөрүн кандай сүрөттөгөнүн изилденет. Бул макалада маданияттаанууда Түрк тилиндеги “gibi” Кыргыз тилиндеги –ДАй мүчөсү, сыяктуу жана өндүү жандоочтор менен бе-рилиши, фразеологиялык каражаттар Түрк тили менен салыштырылып, эки тилдин ортосундагы сырткы дүйнө тааным менен болгон айырмасы жана окшоштуктары аныкталат. The experiences, knowledge, achievements and values that have been gained by nations starting from ancient times and up today constitute the culture of that nation. It has become worthy of examining the relationship between culture-language-human within the frameworks of cultural linguistics. Names are attached to any entity in accordance with its shape, function, tasks, and appearance that reflect different meanings in each society or their linguistic worldview. Analyzing language and culture relations within the scope of a certain discipline in the frameworks of culture-language-human is only possible by means of Cultural Linguistics. The concept of linguistic worldview, which is discussed in cultural-linguistics studies in the field of linguistics, deals with studying how each language and therefore the societies or societies with common values perceive the world and reflect it through the language they use, what qualities of entities and concepts surrounding them they distinguish, how they describe feelings and thoughts of a human being and their value judgments. This paper studies analogies and idioms that are formed by means of preposition “gibi” in the Turkish language and “sıyaktuu” with the suffix –Day in the Kyrgyz language, which are examined in the context of comparative cultural linguistics. Thus, the differences and/or similarities between the perception of external world between the two societies are revealed.


ILUMINURAS ◽  
2021 ◽  
Vol 22 (57) ◽  
Author(s):  
Vitória Mendes Alves ◽  
Israel Martins Araujo

Este ensaio visual trata do mundo da vida cotidiana de camponeses agroextrativistas no Pará, especificamente no baixo Tocantins, região das ilhas do município de Mocajuba. Segue o método da etnografia sensorial, discute a relação entre corpo, ambiente e formas de aprendizagem técnica com a virtuosidade dos indicadores socioambientais e argumenta que tais técnicas não são transmitidas, mas ensinadas e aprendidas por meio de um complexo engajamento sensorial com o ambiente.Palavras-chave: Camponeses agroextrativistas. Cotidiano. Trabalho. Etnografia Sensorial. Corpo. Ambiente.  Glueing fragments of the world of life: cuttings from the daily life of peasants from downtown Tocantins paraense Abstract: This visual essay deals with the respect of the everyday life world of agro-extractivist peasants in Pará, specifically in the lower Tocantins, region of the islands of the municipality of Mocajuba. It follows the method of sensory ethnography, discusses the relationship between body, environment and forms of technical learning with the virtuosity of socio-environmental indicators and argues that such techniques are not transmitted, but taught and learned through a complex sensory engagement with the environmentKeywords: Agroextractive peasants. Daily. Work. Sensory Ethnography. Body. Environment.


2020 ◽  
Vol 28 (2) ◽  
pp. 144-153
Author(s):  
Stephen N. Williams

RésuméL’encyclique papale Laudato Si’ traite de questions environnementales en proposant une synthèse de la foi et de la raison. Prenant en compte la variété des réactions à cette encyclique, l’auteur vise à adopter une approche indépendante de celle-ci. Après un exposé de sa synthèse, il avance qu’elle n’est pas pleinement convaincante parce qu’elle ne prend pas suffisamment en compte les objections rationnelles qui sont opposées à la vision chrétienne de la création et de l’eschatologie. Ce défaut affaiblit l’argumentation de l’encyclique. L’auteur met aussi en question l’usage insistant, dans l’encyclique, de la personnification pour décrire le monde, et sa tendance panenthéiste. On peut estimer et vouloir prendre soin du monde naturel sans décrire la relation de Dieu au monde dans les termes de Laudate Si’. Ces critiques viennent cependant dans un contexte de chaude appréciation du contenu de l’encyclique et d’une exhortation à prendre au sérieux l’exemple personnel de François d’Assise.SummaryThe Papal Encyclical Laudato Si’ approaches environmental questions by offering a synthesis of faith and reason. Acknowledging the range of responses which Laudato Si’ has received, this article tries to adopt an independent approach to the encyclical. After describing the synthesis, it argues that it is not entirely persuasive because the encyclical does not show enough awareness of rational objections that are brought against the Christian understanding of creation and of eschatology. This weakens the argument of the encyclical on its own terms. The article also raises questions about both Laudato Si’s emphasis on personified language to describe the world and its panentheism. We can value and care for the natural world without describing the relationship of God to the world in the terms of Laudato Si’. However, these criticisms are placed in a context of warm appreciation for the encyclical and an exhortation for us to take the personal example of Francis of Assisi seriously.ZusammenfassungDie päpstliche Enzyklika Laudato Si’ befasst sich mit Umweltfragen und bietet dabei eine Synthese von Glaube und Vernunft. Der vorliegende Artikel nimmt das weite Spektrum von Antworten wahr, welche Laudato Si’ hervorgerufen hat, doch er versucht, einen unabhängigen Ansatz im Blick auf die Enzyklika zu vertreten. Nach einer Beschreibung der obigen Synthese argumentiert er, dass diese nicht gänzlich überzeugt, weil die Enzyklika die rationalen Erwiderungen nicht ausreichend wahrnimmt, die dem christlichen Verständnis von Schöpfung und Eschatologie entgegengesetzt werden. Dadurch entkräftet die Enzyklika ihre eigene Argumentation. Der Artikel wirft des weiteren Fragen auf sowohl zum Schwerpunkt, den Laudato Si‘ auf eine personifizierte Sprache legt, mit der sie die Welt beschreibt, als auch zu ihrem Panentheismus. Wir können die natürliche Welt wertschätzen und Sorge für sie tragen, ohne dass wir die Beziehung Gottes zu dieser Welt mit den Worten von Laudato Si‘ beschreiben müssen. Gleichwohl ist diese Kritik eingebettet in eine wohlwollende Wertschätzung der Enzyklika und die gleichzeitige Ermahnung an uns, das persönliche Vorbild von Franz von Assisi ernst zu nehmen.


Author(s):  
Patrícia Michelle Oliveira Freire ◽  
Fabiana Andrade Bernardes Almeida

A “questão ambiental” tem tomado a cena pública e estimulado diversos debates sobre as formas humanas de se relacionar com o mundo dito natural. O panorama contemporâneo de mal-estar perante a vida urbana conturbada tem impulsionado o desejo de “retorno à natureza” e, dessa maneira, as viagens a ambientes menos alterados têm sido procuradas e discutidas. Assim sendo, o ecoturismo vem ganhando destaque por sua proposta de se aliar ao elemento educacional a fim de superar a apreciação meramente contemplativa desses ambientes. Dessa maneira, o ecoturismo tem como ideal de sua prática a promoção de uma consciência ecológica amparada pela educação ambiental (EA). Entretanto, também é necessário relacionar o ecoturismo a temas como o consumo e a mercantilização da natureza, que culminam para que essa experiência perca seu caráter transformador e torne-se simplesmente mercadoria e espetáculo. Ademais, a EA possui diferentes vertentes de fundamentação e, assim, o ecoturismo pode basear-se em diferentes propostas educativas. A EA crítica, especificamente, apresenta-se como um projeto político-pedagógico que objetiva a formação de um sujeito (cons)ciente e capacitado a “ler e interpretar” o mundo ao seu redor, ou seja, o ambiente e as relações e conflitos inscritas nele. Dessa forma, como ação educativa, dedica-se a formação humana de um sujeito ecológico, um sujeito crítico que compreende o mundo e suas responsabilidades, assim como também age em respeito ao mundo. Então, estabelecidas as relações entre a EA e o ecoturismo buscou-se analisar se o ecoturismo como prática consciente na “natureza”, pode contribuir para a formação do sujeito ecológico fundamentado na EA crítica. Dessa maneira, tornou-se possível considerar a formação desse sujeito ecológico através da prática do ecoturismo apenas como uma “possibilidade”. Ressaltamos, então, que o caminho para essa formação precisa fundamentar-se na valorização da educação não-formal como parte legítima da formação educativa, buscando superar uma visão idealizada e superficial da natureza tanto na prática do ecoturismo, como na educação ambiental. Ecotourism, critical environmental education and ecological subject’s formation: convergences and challenges The “environmental issue” has taken the public scene and stimulated several debates regarding the human forms of relating with the so called natural world. The discommodity contemporary view relative to the troubled urban life has driven people to nurture a desire to “return to nature” and, for this reason, the travels to less altered natural environments has been sought and debated. Therefore, ecotourism has been gaining attention due to its proposal of allying visits to nature and education in order to go beyond a mere contemplative appreciation of the environment. Thus, ecotourism has aims at promoting ecological awareness supported by environmental education. However, it is necessary to associate the activity to topics such as consumption and trade of nature that result in the loss and transformation of the experience, turning the experience into mere merchandise and entertainment. Furthermore, environmental education is composed by different grounds of substantiation and, because of that, ecotourism practice can be based on a broad range of educational proposals. The critical environmental education presents itself as a political-pedagogical project that aims at the formation of an aware subject capable to “reads and interprets” the world around him, that is, the environment and the relations and conflicts contained in it. Therefore, as an educational action, it is dedicated to the human formation of an ecological subject, a critical being, that comprehends the world and his responsibilities as well as acts in respect to the planet. So, once established the relations between environmental education and ecotourism, we will assess whether ecotourism, as a conscious practice in “nature”, can contribute with the formation of an ecological being based on a critical environmental education. By this way, it was possible to consider the formation of this ecological subject through ecotourism only as a "possibility". In this paper, we emphasize that the way for this formation must be based on the valorization of non-formal education as a legitimate part of the individual’s formation, seeking to overcome an idealized and superficial vision of nature, both in ecotourism and in environmental education. KEYWORDS: Ecotourism; Critical Environmental Education; Ecological Subject.


Problemos ◽  
2012 ◽  
Vol 81 ◽  
pp. 165-175
Author(s):  
Nerijus Milerius

Straipsnyje analizuojamas pramoginio apokalipsės kino ir kasdienybės santykis. Kinematografinius pasaulio pabaigos vaizdus ir kasdienybę įprasta traktuoti per jų tarpusavio opoziciją. Tačiau straipsnyje parodoma, jog tokia įprasta traktuotė yra smarkiai modifikuojama, jei domėn priimama kasdienybės  kontrfaktinių negatyvių galimybių sritis.Kaip argumentavo anglų teoretikas A. Giddensas, įprastoje kasdienių veiksmų, įvykių ir situacijų tėkmėje kontrfaktinės negatyvios galimybės yra suskliaustos ir užblokuotos, nes gresia kasdienio subjekto egzistencijai. Kad ir kokios, globalios ar lokalios, būtų kontrfaktinės galimybės – nuo Armagedono iki banalaus komiško eksceso, – jos neutralizuojamos kaip ardančios įprastos kasdienybės nustatytą tvarką.Apokalipsės kinas aktyvuoja suskliaustas kontrfaktines galimybes, bet kartu sukuria specifinį mechanizmą jas neutralizuoti. Taigi tai, kas kasdienybėje funkcionuoja savaime, beveik automatiškai, apokalipsės kine eksploatuojama intencionaliai. Kinematografiniame santykyje „matyti–būti matomam“žiūrovui suteikiama privilegijuota pozicija, leidžianti matyti, bet išlikti nematomam, nepaveiktam globalių destrukcijos vaizdų.Pagrindiniai žodžiai: apokalipsės kinas, kasdienybė, negatyvios kontrfaktinės galimybės.   Apocalypse Cinema as Counterfactual PhenomenonNerijus Milerius SummaryThe article deals with the relationship of apocalypse cinema genre to the everyday. Usually cinematic images of the end of the world and the routine everyday are treated through the prism of their mutual opposition. It is argued, however, that such interpretation should be essentially modified, by taking into account the realm of the negative counterfactual possibilities of the everyday.As Anthony Giddens has put it, in the habitual flow of everyday actions, events and situations, counterfactual negative possibilities are bracketed out and blocked, since negative counterfactual world threatens the self-identity of the everyday subject. All the counterfactual possibilities, irrespective to theirlocal or global character, small misunderstandings or Armageddon, are neutralized as something that destroys the pre-established everyday order. Apocalypse cinema activates bracketed counterfactual possibilities but also creates the special mechanism to neutralize them. Procedure, which functions in the ordinary everyday automatically, is created intentionally in the apocalypse cinema. In the cinematic relationship “to see – to be seen”, a spectatoris given the privileged position that allows him/her to see, but remain unseen, not affected by the images of the global destruction.Key words: apocalypse movie, the everyday, negative counterfactual possibilities.  


1976 ◽  
Vol 29 (1) ◽  
pp. 19-27
Author(s):  
G. F. W. Herngreen

What might Grundtvig mean today to Reformed Christians? (Abbreviated edition on Danish)By G. F. W. HerngreenThe author, a former vicar in the Hague, asks this question on the basis of his knowledge of both Grundtvig’s writings and of the Grundtvigian church life in Denmark. Two of Grundtvig’s hymns have recently been included in the Dutch Hymn Book (Liedboek) and in this connection Grundtvig’s theology has for the first time received close consideration. In this article the author discusses in depth his view of the relationship between the Calvinist and the Grundtvigian interpretation of the Eucharist, particularly with regard to Karl Barth’s theology, and finds a greater agreement than even Grundtvig himself was aware of. The Reformed teaching on the Eucharist offers a greater opportunity to understand Grundtvig’s deepest concern: where do we hear God’s word to us personally? Grundtvig’s reference to the congregation’s ‘loud yes and amen’ in the creed during baptism is in consonance with Calvin’s main concern that man has no control over God’s word, not even at the Eucharist.It is God, the free agent, who acts through His word at both sacraments - not man. The creed is not a number of dogmas, a different holy writ from the Bible, but an oral narrative about who God is. This interpretation may lead to a cult-fellowship with its back to the world, which is at variance with the Reformed view that the true service takes place in the everyday life of the world, but it is for this very reason of great importance for the ecumenical debate whether one can also explain to the Reformed churches the basic idea behind Grundtvig’s ‘First a man, then a Christian’. 


2019 ◽  
Vol 58 (1) ◽  
pp. 79-108
Author(s):  
Jane Hamlett

AbstractDuring the nineteenth century, British public schools became increasingly important, turning out thousands of elite young men. Historians have long recognized the centrality of these institutions to modern British history and to understandings of masculinity in this era. While studies of universities and clubs have revealed how fundamental the rituals and everyday life of institutions were to the creation of masculinity, public schools have not been subjected to the same scrutiny. Approaches to date have emphasized the schools’ roles in distancing boys from the world of the home, domesticity, femininity, and women. Focusing on three case-study schools, Winchester College, Charterhouse, and Lancing College, this article offers a reassessment of the relationship between home and school in the Victorian and Edwardian period and contributes to the growing literature on forms of masculine domesticity in the second half of the nineteenth century. In the reformed public schools, the ideal of the patriarchal household was often essential, and in producing it, the presence of significant women—the wives of headmasters and housemasters—could be vital. The schools also worked to create a specifically masculine form of domesticity through boys’ performance of mundane domestic tasks in the “fagging” system, which was often imagined in terms of the chivalric service ideal. Letters from the period show how the everyday worlds of school and home remained enmeshed, revealing the distinctive nature of family relationships forged by the routine of presence and absence that public schools created.


2020 ◽  
Vol 17 ◽  
pp. 5-16
Author(s):  
Piotr Skubała ◽  

Climate change caused by excessive emissions of greenhouse gases is becoming, along with excessive exploitation of the environment, agriculture and urbani-zation, one of the main threats to life on Earth and our civilization. Although we have known about the relationship between carbon dioxide emissions and the rise of the average temperature on Earth since end of the 20th century, it was only after nearly 100 years that we took international action to reduce this phenomenon. We are looking at the closing window and the question arises whether we will be able to react and stave oȮ the climate crisis. We know what immediate actions are needed, but we do not take them. It seems that a neces-sary condition for doing the work of repairing the world is a complete change in the way we view the natural world. It must be based on relational thinking, emphasize mutual relationships, the interdependence of man and nature, hu-man beings and non-human beings.


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