Disability, citizenship and uncivilized society: the smooth and nomadic qualities of self-advocacy

People with the label of "intellectual disabilities"1 are often objectified and devalued by master narratives of deviance, tragedy and lack. In this paper, we draw on poststructuralist and feminist resources (e.g. Deleuze & Guattari 1987 and Braidotti 1994, 2002, 2006a) to argue that a disabling society is uncivilized in ways that block the becomings of citizenship. We draw upon our work with self-advocacy groups in England and Belgium where self-advocates open up different life worlds. We shed light on their politics of resistance and resilience, and map how they, as politicized citizen subjects, move in a web of oppressive disability discourses. However, we suggest, as nomads, they set foot on the landmarks of their lives in a never-ending search for smooth spaces in which something different might happen

Understanding Deutsch's probability in a deterministic multiverse

Difficulties over probability have often been considered fatal to the Everett interpretation of quantum mechanics. Here I argue that the Everettian can have everything she needs from `probability' without recourse to indeterminism, ignorance, primitive identity over time or subjective uncertainty: all she needs is a particular *rationality principle*. The decision-theoretic approach recently developed by Deutsch and Wallace claims to provide just such a principle. But, according to Wallace, decision theory is itself applicable only if the correct attitude to a future Everettian measurement outcome is subjective uncertainty. I argue that subjective uncertainty is not to be had, but I offer an alternative interpretation that enables the Everettian to live without uncertainty: we can justify Everettian decision theory on the basis that an Everettian should *care about* all her future branches. The probabilities appearing in the decision-theoretic representation theorem can then be interpreted as the degrees to which the rational agent cares about each future branch. This reinterpretation, however, reduces the intuitive plausibility of one of the Deutsch-Wallace axioms (Measurement Neutrality).Comment: 34 pages (excluding bibliography); no figures. To appear in Studies in the History and Philosophy of Modern Physics, Septamber 2004. Replaced to include changes made during referee and editorial review (abstract extended; arrangement and presentation of material in sections 4.1, 5.3, 5.4 altered significantly; minor changes elsewhere

The Fugue of Chronotope

As the survey by Nele Bemong and Pieter Borghart introducing this volume makes clear, the term chronotope has devolved into a veritable carnival of orismology. For all the good work that has been done by an ever-growing number of intelligent critics, chronotope remains a Gordian knot of ambiguities with no Alexander in sight. The term has metastasized across the whole spectrum of the human and social sciences since the publication of FTC in Russian in 1975, and (especially) after its translation into English in 1981. As others have pointed out, one of the more striking features of the chronotope is the plethora of meanings that have been read into the term: that its popularity is a function of its opacity has become a cliché. In the current state of chronotopic heteroglossia, then, how are we to proceed? The argument of this essay is that many of the difficulties faced by Bakhtin’s critics derive from ambiguities with which Bakhtin never ceased to struggle. That is, instead of advancing yet another definition of my own, I will investigate some of the attempts made by Bakhtin himself to give the term greater precision throughout his long life. In so doing, I will also hope to cast some light on the foundational role of time-space in Bakhtin’s philosophy of dialog as it, too, took on different meanings at various points in his thinking

'Stalking the stalker': a Chwezi initiation into spirit possession and experiential structure

Among Sukuma (Tanzania) the Chwezi spirit society operates in the shadow of, and in tension with, the lineage cults domesticating the dead. As this ethnography describes, Chwezi candidates are initiated into spirit possession by 'stalking the stalker', that is, by seeking synchrony with intrusion. Recognition of the healing and of the power/resistance in spirit performances once resuscitated anthropology from its crisis of representation, but now arrests advance. Both functions obscure possession itself, which, unlike rituals, has a subversive, 'quaternary' structure that reveals the gap between experience and communication, and thus decentres both self and society. Spirit possession exposes the plurality of experiential structures. This may better account for its role world-wide in dialectics of social resistance and of cathartic healing

The 'memoir problem', revisited.

The ‘memoir problem’ revisited “That you had parents and a childhood does not of itself qualify you to write a memoir”. Neil Gunzlinger, book reviewer for the New York Times, griped in a review of yet another confessional memoir. It’s true; suddenly everyone is writing memoir, even people who only ever wrote fiction, rock music or poetry, or never wrote before. I even find myself writing memoir, but mining some of my own fictional writing for triggers and nudges, delving into old poems for clues and lines of inquiry. After all, the memory does not always linger on. Now, since revisiting this autobiographical writing as a resource for chapters of my Creative Nonfiction PhD thesis, a food memoir, in this paper I’ll discuss attempts made to fictionalise the ‘true’ events of the stories, and the uses made of them, to revitalise memoir. I also reflect on the work of controversial memoirist Karl Ove Knausgaard, whose six-volume work, ‘My struggle’, has offended members of his extended family, critics and purists, or simply bored many readers with the impossibly detailed accounts of his life, to ask again of memoir, “Should it be artful or truthful?

The Digital Scholar Revisited

The book The Digital Scholar was published in 2011, and used Boyer’s framework of scholarship to examine the possible impact of digital, networked technology on scholarly practice. In 2011 the general attitude towards digital scholarship was cautious, although areas of innovative practice were emerging. Using this book as a basis, the author considers changes in digital scholarship since its publication. Five key themes are identified: mainstreaming of digital scholarship, so that it is a widely accepted and encouraged practice; the shift to open, with the emphasis on the benefits that open practice brings rather than the digital or networked aspects; policy implementation, particularly in areas of educational technology platforms, open access policies and open educational resources; network identity, emphasising the development of academic identity through social media and other tools; criticality of digital scholarship, which examines the negative issues associated with online abuse, privacy and data usage. Each of these themes is explored, and their impact in terms of Boyer’s original framing of scholarly activity considered. Boyer’s four scholarly activities of discovery, integration, application and teaching can be viewed from the perspective of these five themes. In conclusion what has been realised does not constitute a revolution in academic practice, but rather a gradual acceptance and utilisation of digital scholarship techniques, practices and values. It is simultaneously true that both radical change has taken place, and nothing has fundamentally altered. Much of the increased adoption in academia mirrors the wider penetration of social media tools amongst society in general, so academics are more likely to have an identity in such places that mixes professional and personal

Arts management beyond eventification

Looking for cultural remedies between the opposite perspectives of marketisation and culturalisation of the arts, is equivalent to trying new logics between instrumental (Benjamin 1936; Bourdieu 1979) and communicative logics (Habermas 1981). This engagement includes the considera-tion of the arts management, that nowadays copes much more with design of the contents and drama-turgy of events, planning and production scheduling, marketing processes of the specific event, com-munication and promotion of the event than with a critic conceptualisation of the forced relation be-tween arts and instrumental thinking. In a new perspective of a cultural and social role of the arts, autonomously and not only instrumentally/economically conceived (i.e. the so called cultural depos-its) the aims and core of a necessary reconceptualisation of the relation between the arts and manage-ment could concern a struggle against the \u2018eventification\u2019 of the arts management: to requalify the relationship between arts and aesthetics in the frame of the need of new categories but the solid of socialspacejournal.eu nr 2/2015(10) 2 modernity; to develop awareness of the importance of creativity and innovation for individual, social and economic development; getting closer to communities; taking advantage of the new technologies; attracting new audiences; to stimulate education and research; to promote and bolster policy debate on art issues; to disseminate good practices (Chong, Gibbons, 1997)