9/23/2014 06:00:20 am
9/23/2014 06:08:15 am
James F. Blandino - 9/23/14, Cultural Rhetoric, Critical Response #3
9/23/2014 06:56:26 am
9/23/2014 06:58:31 am
The article Arts of the Contact Zone is about cultural exchange/imposition and diversity. The author Mary Pratt tries to show the reader how the “eyes or books of an outsider” may describe a community, even though sometimes the described community sees itself differently. She gives the example of Guaman Poma, representing the Andrean people, and the Spanish who ended up being the “conquerors” of the Andrean people. They were supposed to exchange culture, to give something to one another, but according to Guaman Poma the Spanish did not have nothing to share with them and were only interested in exploring them (explore their gold, silver, etc.). The article then goes on explaining how the idea of “homogeneity” inside a community/country is mistaken. The history of a country is usually presented as being only one, without diversity, flaws, and controversies, although its own members may have a different saying in the matter. “Many of those who govern us display…their interest in a …ignorant, manipulable electorate…the concept of an enlightened citizenry seems to have disappeared from the national imaginary…” (p.39). According to the book, the contact zone is supposed to be a place where cultures and people come together and share their history, legacy, fears and accomplishments without being oppressed. But it seems as if you already have a script to follow, and the people in power want you to be empty, with no “thinking” of your own, so that they can tell you who you are and make you become a mere ordinary character in the books they write without your “consent”.
This are the responses from Ailton Dos Santos
9/23/2014 07:00:07 am
9/26/2014 10:22:13 am
In “Arts of the Contact Zone,” Mary Louise Pratt coins the term autoethnographic text which differs from traditional ethnography in one very important way. While ethnographic texts are constructed from the point of view of the researcher studying the subject(s), autoethnographic texts are, as Pratt describes them, texts “in which people undertake to describe themselves in ways that engage with representations other have made of them.” And, when these described “others” have preconceived notions of a certain group of people, it is often an already marginalized group whose cultural traditions may be at risk.
9/28/2014 10:41:15 pm
This week’s reading was familiar for me, which I appreciated seeing as how I am joining this class a little late. It is always nice to know or at least recognize an article you have read before; it means not having to worry about being on the same page as the rest of the class. I had read “Borderlands” and “Arts of the Contact Zone” before for different classes, but it wasn’t until this time around that I was able to have more of an understanding of what a writer like Gloria Anzaldua was trying to say. I credit a previous class I took with Dr. Anderson, Language and Power, for allowing me to better understand the power of language, as well as broadening my own knowledge of cultural issues.
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