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Alterity - Wikipedia
"Alterity is a philosophical and anthropological term meaning "otherness", strictly being in the sense of the other of two (Latin alter). It is also increasingly being used in media to express something other than the sameness of the imitative.

In philosophy, the phenomenological tradition it is usually understood as the entity in contrast to which an identity is constructed, and it implies the ability to distinguish between self and not-self, and consequently to assume the existence of an alternative viewpoint. The concept was further developed by Emmanuel Lévinas in a series of essays, collected in Altérité et transcendence (Alterity and Transcendence) (1995).

In anthropology, alterity has been used by scholars such as Nicholas Dirks, Johannes Fabian, Michael Taussig and Pauline Turner Strong to refer to the construction of "cultural others". An insightful example of this is Gayatri Chakravorti Spivak's quote under Analysis below.

The term has gained further use in seemingly somewhat remote disciplines, e.g. historical musicology where it is employed by John Michael Cooper in a study of Goethe and Mendelssohn.[citation needed]

Alterity is a process that has taken place actively throughout time, as charted through generations of history. The effects of alterity can be tracked through a variety of forms of behavioral modes and interventions, both consensual and non consensual. Furthermore, behaviors that induce otherness are both conscious and unconscious."
via:steelemaley  alterity  otherness  anthropology  philosophy  phenomenology  self  emmanuellévinas  nicholasdirks  johannesfabian  michaeltaussig  paulineturnerstrong  johnmichaelcooper 
november 2015 by robertogreco
On Animism, Modernity/ Colonialism, and the African Order of Knowledge: Provisional Reflections | e-flux
[Part of a series from multiple authors. Introduction, with contents in the sidebar:
https://www.e-flux.com/journal/36/61244/introduction-animism/

a link to the Animism issue: https://www.e-flux.com/journal/36/ ]

"How do we account for the recent resurgence of interest in animism and animist thought? Once considered a kind of cognitive error, as evidence of cognitive underdevelopment and epistemological failure, animism has once again become an object of discursive attention and intellectual inquiry, in addition to serving as a platform for political action, particularly around issues of ecology and the environment. It has become an acceptable if not entirely respectable way of knowing and acting in the world. Although E. B. Tylor’s nineteenth-century definition of the concept has remained foundational, we have come a long way from the modernist understanding of it which Emile Durkheim summed up in these words:
For Tylor, this extension of animism was due to the particular mentality of the primitive, who, like an infant, cannot distinguish the animate and the inanimate. […] Now the primitive thinks like a child. Consequently, he is also inclined to endow all things, even inanimate ones, with a nature analogous to his own.

This new interest has overturned the old prejudice which equated animism with everything that was childlike and epistemologically challenged, everything that was the negation of the mature, the modern, and the civilized."



"If the new convergence of interest in animism is to bear any advantage for those on the other side of modernity, it is here that we should begin with a conception of time that rejects linearity but recognizes the complex embeddedness of different temporalities, different, discordant discursive formations, and different epistemological perspectives within the same historical moment. And then we should search for a language to represent this knowledge."
animism  art  harrygaruba  2012  modernity  colonialism  africa  knowledge  brunolatour  wendybrown  karlmarx  objects  vymudimbe  alfhornborg  knowing  masaomiyoshi  talalasad  ramongrosfoguel  fetishism  commodities  mysticism  foucault  materiality  science  scientism  frederickcooper  time  knowledgeproduction  johannesfabian  dipeshchakrabarty  ebtaylor  technology  dualism  linearity  embeddedness  temporality  michelfoucault  linear 
january 2014 by robertogreco

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