Division of the earth : gender, symbolism and the archaeology of the southern San

Bibliography: pages 180-207.Gender studies in various disciplines, particularly anthropology, have shown that the opposition of masculine : feminine is commonly used to structure other cultural contrasts, and that the representation of this opposition in cultural products is in turn implicated in the cultural construction of gender content. This bidirectional problematic, supplementing the more limited critique of gender 'bias' and masculinist models, is the focus of this research into archaeological materials. Rock art is the principal archaeological 'trace' analysed. Because the impetus to gender studies comes principally from the critical standpoint of feminism, analyses of gender and gendering in archaeological materials are evaluated in the context of gender issues in the present day, in terms of archaeological 'reconstructions' as legitimising the existing gender order. Theoretical influences include feminism, hermeneutics, marxism, (post)- structuralism, semiotics, and discourse theory. Aspects of language, and, particularly, the oral narratives of various San groups - the /Xam, G /wi, !Kung, Nharo, and others - are examined in order to establish the way in which masculinity and femininity are/have been conceptualised and differentiated by San peoples. This is followed by an assessment of the manner of and extent to which the masculine: feminine opposition informs narrative content and structure. The analysis of language texts permits an approach to the representation of this opposition in non-language cultural texts (such as visual art, space). Particular constructions of masculinity and femininity, and a number of gendered contrasts (pertaining to form, orientation, time, number, quality) are identified. Gender symbolism is linked to the themes of rain and fertility/ continuity, and analysed in political terms, according to the feminist materialist contention that, in non-class societies, gender opposition is potentially the impetus to social change. Gender(ing) is more fundamental to San cultural texts than has been, recognised, being present in a range of beliefs which are linked by their gender symbolism. I utilise a 'fertility hypothesis', derived from a reading of the ethnographies, in order to explain various elements of Southern African rock art, Well-preserved (thus relatively recent) paintings, principally from sites in the Drakensberg and south-western Cape, were selected. Features interpreted via this hypothesis include: images of humans, the motif of the thin red line fringed with white dots, 'elephants in boxes', therianthropic figures, and 'androgynous' figures, including the eland. The spatial organisation of the art, the significance of non-realistic perspectives, and the problem of the numerical male dominance of the art are also interpreted from this standpoint. The analysis permits critique, of the theorisation of gender and ideology in rock art studies, and of the biophysical determinism implicit in current rock art studies, in which attempts are made to explain many features of the art by reference to trance states, altered consciousness and neurophysiological constitution. Rain, rather than trance, is proposed as the central element of San ritual/religious practices. Finally, the treatment of (or failure to consider) gender(ing) in the archaeological record is situated in relatio.n to contemporary gender ideologies, in the contexts of archaeological theory and practice

Bergson's vitalisms

In the eyes of the biologist Jacques Monod, Bergson is “the most illustrious promoter of a metaphysical vitalism” revolting against rationality. This interpretation, not exclusive to Monod, is often accompanied by the accusation that Bergson’s vitalism would be teleological, and maybe even mystical – this last idea being reinforced by the success that Bergson receives among the spiritualists. This understanding of Bergsonian philosophy led to his disrepute among scientists. Even today, despite the renewed interest in Bergson’s reflections on science, he is not considered a philosopher of science. And the popular (textbook) opinion is still that his élan vital is a spiritual principle at the origin of all living things and even of all reality: Bergson is considered a vitalist using biology to develop a spiritualist metaphysics, which makes him acceptable to philosophers but not to scientists. Yet, Bergson’s position is ambiguous. Even though he criticises the intellectualist paradigm of science, which he claims is unable to comprehend the living, and proposes a form of vitalism, the philosophy of Creative Evolution may be regarded as a true philosophy of biology. However, some texts make the status of his vitalism problematic, such as The Two Sources of Morality and Religion, in which the élan vital is integrated into a reflection on the divine. The aim of this paper is to disentangle what, in Bergson, can or cannot be considered as a philosophy relevant to science, by trying to clarify the label ‘vitalist’ that has so commonly been assigned to him, often pejoratively. This will involve examining the link between his vitalism and the spiritualism he has been credited with. Contrary to Olivier Perru who has proposed an excellent analysis of Bergson’s vitalism but focusing only on Creative Evolution, I will study his different works, to show that Bergson’s position shifts according to the subjects under study: before Creative Evolution, Bergson develops a form of spiritualism; in Creative Evolution, he proposes a form of vitalism that may not be clearly related to his spiritualism; finally, I argue that, in The Two Sources, the distinction is not so clear and that his vitalism itself may indeed become spiritualist. His spiritualism transforms according to his works and the meaning of his vitalism changes in return. I hypothesise that Bergson is a vitalist-opportunist: there are several forms of vitalism Bergson, that have neither the same ontological status nor the same function, according to the purpose of the moment. This is not to say that Bergson changes his theory completely

Global flows, local appropriations: facets of secularisation and re-Islamization among contemporary Cape muslims

This is the first ethnographic study of muslims in Cape Town, South Africa at this level in 25 years. It explores processes of secularisation and re-islamization among Cape Muslims in the context of a post-apartheid South Africa in which liberal and secular values have attained considerable purchase in the new political and social elites. Fractured by status, ethnicity and religious orientation, Cape muslims have responded to these changes through an ambiguous accomodation with the new order. This study explores this development through chapters on conversions to Islam among black Africans in Cape Town, Cape women's experiences with polygyny, Cape muslims and HIV/AIDS, the status of Islam in a prison Cape Town in the post-apartheid era and on contestation over rituals among Cape muslims

Practising Timespace-Collage: Art as Material Complex

This is a thesis on the artwork as 'Material Complex'. The written element is a critical enquiry into the ideal of totality and homogeneity for artistic production, and a critique of this ideal as orthodoxy. I consider the idea of aesthetic judgement in relation to its ideological investment, and challenge the idea of normalised readings for its assumption of universality via an understanding of individual perception as practice. Although I realise the impossibility of escaping an eventual collective (aesthetic; ideological) intelligibility, I argue that the motivation to do so nevertheless produces criticality. I am starting from the position that the judgement of an artwork is produced in the performance of a Hegelian sublimation (Aufhebung) of its conflicting material elements. I stage the ideological import of this sublimation via Christian Metz. This focuses the enquiry in the first instance on audio-visuality. The thesis thus commences with a cross-reading of Sergei Eisenstein's position on montage with Roland Barthes' ideas of the symbolic and signifying. I develop this critical trajectory in the second part, where I theorise my viewing of Robert Smithson's film Spiral Jetty and of Andrei Tarkovsky's film Stalker via Julia Kristeva and Jean-Francois Lyotard respectively. Thereby I identify the method of 'collage-montage' and, in a critique thereof, I advocate 'temporal-collage' as a strategy that provokes, through its deliberate non-resolvedness, complex individual productions. The last part of the thesis tests this strategy on concurrent contestations of the network age in dialogue with concerns of '70s Conceptual Art. In conclusion I come to propose 'timespace-collage', produced continually in 'subjective ideality'. The concerns of the text element are informed by, and developed in, my studio practice. Here I am working with sonic and visual material to produce complex expressions that provoke a sensorial practice rather than an intellectual judgement

Motiivide semiootika: Kenneth Burke ja Deely-Tartu semiootika

Kõrvutades Kenneth Burke'i (1897–1993) ja tänapäeva semiootika võtmekontseptsioonie, uurib käesolev töö motiivi kriitilist rolli tähenduse arenemisel ja avastamisel inimkogemuses. Analüüsime Burke’i töid motiivi rollist inimese tähendusloomes, mida ta kirjeldas kui aktiivset, tahtelist protsessi. Tuginedes eriti Burke’i nn Motivorumi seeria teostele (A Grammar of Motives, A Rhetoric of Motives ja Symbolic of Motives), täiendame Burke'i kontseptuaalset skeemi semiootilise raamiga, tuletades selle John Deely üldsemiootika ja Tartu koolkonna teooria, mida esindab käesolevas eelkõige Kalevi Kull, ristumiskohast. Tulemuseks on analüütiline raamistik, mis jälgib motiivi vajalikkust alates bioloogilisele eesmärgile orienteeritusest kuni inimmõtte formaalsete piirideni. Kasutades Burke'i terministlike ekraanide mõistet, mida käsitletakse siin kui hierarhilise modelleerimise vormi, näitame, et tegelikkuse kohta järelduste tegemiseks peame selle kirjeldamisel kasutama valitud mõisteid, mis samas tähendab nendega kokkusobimatute võimaluste tagasilükkamist. Mõned tähendused tehakse võimalikuks, teised aga sõelutakse semiootiliselt välja. Nii võib tähenduse ja kogemuse osas saada väga erinevaid tulemusi– eriti kontekstides, mida juhivad nn jumalaterminid ehk terministlike ekraanide maksimaalsed vormid. Meie valikud, mis konkretiseerivad motiive, tekitavad kogemuse semiootilise filtri, misläbi kujuneme aja jooksul ise oma valikute ja motiivide märgiks. See on vastuolus modernismi paradigmaga, mis käsitleb motiveeritud järeldusi põhjuslike protsesside tagajärgedena. See vastuolu tuleneb modernismi semiootilisest vundamendist; me kasutame oma Burke'i-semiootilist raamistikku selle aluse, tema motiivide ja tulenevate tähenduste analüüsimiseks. Me väidame, et modernismi sisemised vastuolud põhjustavad realismi ja idealismi kollapsi, mille tulemuseks on kaks tavaliselt seisukohta: (1) naiivne realism, mida praktikas dikteerivad võimuinstitutsioonid, ja (2) naiivne relativism, mille dikteerib üksikagent. Alternatiivina pakume välja teleoloogilise meetodi, mis vaatleb kokkusobimatute tähendusvõimaluste erinevaid trajektoore, jälgib nende (entelehhiaalseid) lõpp-punkte ja näeb neid lõpp-punkte agendi valikute alusena – eriti suure olulisusega tähenduskontekstides. Küsimused on seega järgmised: „Milleni see valik viib? Millise kogemusliku maailma see avab või sulgeb? Milline motiiv selle aluseks on? Mille märgiks ma tahan olla?”By laying in parallel key concepts from Kenneth Burke (1897–1993) and contemporary semiotics, this work explores the critical role that motive plays in the development and discovery of meaning within human experience. We highlight Burke’s thought regarding the role of motive in human meaning-making, which he highlighted as an active, volitional process. Drawing especially from the so-called Motivorum works (A Grammar of Motives, A Rhetoric of Motives, and the nebulous Symbolic of Motives), we enrich Burke’s conceptual schema within an explicitly semiotic frame, derived from an intersection between John Deely’s general semiotics and the Tartu School approach, represented especially by Kalevi Kull. The result is an analytical framework that traces out the necessity of motive from biological goal-orientation to the formal boundaries of human thought. Employing Burke’s notion of terministic screens, treated here as a form of hierarchical modeling, we show that in order to make conclusions about reality, we must use some terms to describe it, which also entails rejecting other incompatible options. Some meanings are made possible, while others are semiotically screened out, which can lead to quite different results for meaning and experience – especially in contexts governed by God-terms, the maximal form of terministic screens. Our choices, which concretize motives, result in a semiotic filter for experience, and over time we become signs of our choices and motives. This runs counter to the Modern paradigm, which treats its motivated conclusions as deterministic entailments. That contradiction arises from Modernism’s semiotic foundation, and we employ our Burkean-semiotic framework to analyze this foundation, its underlying motives, and its meaning results. We argue that Modernism’s internal contradictions result in a collapsing of realism and idealism, with two commonly resulting stances: (1) naive realism, in practice dictated by institutions of power, and (2) naive relativism, dictated by the individual agent. Contrastively, we suggest a teleological method that looks at the various trajectories of incompatible meaning possibilities, traces out their (entelechial) end points, and uses those end points as the basis for which the agent will choose – especially in high-stakes meaning contexts. The questions asked are thus: “What does this choice lead to? What kind of experiential world will it open or close? What kind of motive underlies it? What do I want to be a sign of?”https://www.ester.ee/record=b548547

Dialectics : parody or paradigm? A review and analysis of dialectical writing in contemporary sociology

The thesis takes departure from Robert Friedrichs' text A Sociology of Sociology which appeared in 1970. In this book, Friedrichs claims that the use of dialectical notions in sociology is becoming so prevalent as to suggest that a new 'dialectical paradigm' might be in the ascendant. His argument, though impressionistic, makes persuasive reading. But how valid is the momentous claim contained in it? Would it survive an independent assessment of contemporary dialectical writing in sociology

The religious and theological foundations of natural science

This thesis examines the religions and theological foundations of natural science. A mythology has arisen, both popularly and academieally, that locates the historical origins of science in the great humanistic movements of the Renaissance and Eniightenment. Conversely Calvinism and Puritenism are regarded as regressive forces, the enemies of freedom and progress, interested only in rigerons morality and otherwordly piety. Philosophically there is a wide spread divorce between faith and knowledge, religion and science, while sociologically science is seen to advance with the shaking off of the fetters of religious belief. The choice of approach was difficult. I elected for an overview rather than an exhaustive detail of one aspect. This was a choice against specialisation and the abstreative loss of concrete reality. It alse seems more consonant with the topic under consideration. The major divisions are as follows: Part I: An historical section which contextualises the study and indicates origins and motivations of modern science in religious interests - particularly Calvinism. By the nature of such a study there is a degree of ambivalence. Part II: The thesis is established by a review and brief eritique of secular philosophies of sciences. This again is ambivalent though I have scught to plant signposts to the clearer statement presented in Part IV. Part III: A survey of Christian responses to the topic. While remaining within Protestant thought I have tried to do justice to as many divergent positions as is consistent with overall coherence. Part IV: this seeks to establish the religious and theological foundations of natural science on Christian perspectival grounds - viewing religion as the crientation of the heart in a basic commitment to the universe: and seeing in the theology of the sovereignty of God, His law, the dectrines of creation and cultural activity, clear motivations to scientific activity. So this is the crux of my thesis. I also give some practical application in terms of the problems of the environment and technic, and how the fundamental issues pertain therein. I believe the basic contribution to the subject is not, in the first instance, detailed originality but in an original synthesis of materil. Detailed contributions are inter alia: 1. A critical introduction to the thought of 'Cosmonomiem' where that impinges on my topic. The study, based within the parameters of nesyeweerd's 'Cosmonomic Idea', seeks to apply cosmonomism in a more scientific field than that in which most of its proponents work. 2. More specifically I point to my suggested solution of Mackay's complementary model of science and relgions; 3. My causal-perspectival interpretation of the influence of Calvin(ism) which goes further than Merton, Neekyaas or Torrance. 4. My critique of the theological spectrum - liberal and evangelical. I point particularly to my analysis of erangelicals who are largely uncritiqued from within their own perspective and ignored by liberals, despite their vest amount of literature on science and belief; and 5. The exposure of a confusion between 'science' and 'scientia' ; and between 'religion', 'theology' and 'faith'. Inter alia my conclusions include: 1. Religion and natural science (but not theology and natural science) are not separate entities, for the former founds and activates the latter. The whole discussion of science 'and' religion/belief is a false dichotomy and therefore a pseudo-problem. 2. The religious foundation of science does not dictate/coereo scientific scientific theories. While it can give a definite 'no' to some theories, it can only give a conditional 'yes' to theories. 3. There is, strictly speaking, no 'theology of science' but a theological framework within which science can be understood. 4. Unnecessary conceptual problems have been created by seeing laws of nature as antonomous from the law of God. 5. 'The' scientific method is mythological

The characteristics and the implications of electrical activity within the nervous system

Abstract Not Provided

Development as swaraj (self-rule) and the quest for non-violent social order: a case study of the khadi sector in Karnataka, India

EMBARGOED - expected end date 03.03.202