life in text and stereo sound, continued
一個學年結束，便有空多看一些研究論文和書籍，所以想邀請你們跟我討論
虛擬座談會…之類的
記得研究所時期，當我遇到新概念，我經常到處都會看到它各種足跡，總覺得，任何脈絡或情況都可以應用它。後來才慢慢發現，若一個概念那麼普及–什麼都可以詮釋，到處都可以應用–它的價值，其實極有限
我們用的概念–主權、反抗、情感、文化都如此，你不覺得呢？
so what about coloniality / decoloniality?
無可否認，殖民／去殖民 可以讓我們更了解台灣原住民族和台灣其他族群的生活、部落歷史、及社會文化運動和困境
但是我還有點怕說，「殖民學」、「後殖民學」的論點和方法，完全適合台灣，那，如果不適合，要如何調整或者補？
Continue reading “虛擬座談會： walsh and mignolo 2018 去殖民性 decoloniality”
given the current situation in east turkestan (xinjiang), i think that it would be useful for us to discuss how the people’s republic of china is a settler colonial state. although the PRC actively denies that there are indigenous people in china, the name of xinjiang, which means “new border” or “new frontier” points out that the territory was a relatively recent addition to the qing empire, whose territory the PRC inherited–minus mongolia and taiwan
how has this “new territory” been subject to policies of settler colonialism, particularly what wolfe (2006) has called the “elimination of the native”?
I’ve wondered how institutions whose mandate is to care or show concern end up producing lots of reports. I’ve also noticed how these institutions have become nearly therapeutic in their desire to listen closely, to increase the voices included in the “conversation;” yet, they never seem to change social relationships on the ground. Maybe they were never supposed to do anything more than register a problem, to nod
This sense is nothing new. In fact, Vine Deloria’s (1969) Custer Died for Your Sins contains a darkly humorous account of task forces and secret task forces tasked primarily with listening. In Deloria’s account these institutions of concern for the “plight” of American Indians are linked with a sense of unreality, of seeing oneself as alien. These two experiences seem to be related to a problem of how one’s voice doesn’t register, or at least doesn’t register as one might expect it would, within institutions. Recently Sara Ahmed has coined the term “non-performative” to get at this feature of “being given a hearing” in institutional settings
at the AAS this year, i participated in a panel of a group of people with whom i started working last year, who have been organizing conferences, panels, and an edited volume on the subject of “resonating occupations,” or the ways that colonialism / colonial occupations have registered, sounded, or been resisted sonically. although i could have given a paper from last year’s conference, i decided to do what most of us did for this event, which was to write something new. originally, i thought that it would take me in relatively worn paths for me, working on the ways that songs by suming rupi, intended to be protest songs, don’t always sound that way to settler listeners. instead, i ended up writing about the sound of boat horns in a few songs from the 1980s…
because i’ve posted the text of much of this talk on my taiwan soundscapes blog, i’m just including a link here. follow the series to read this work on boat horns:
this year, BTOT was again full of joy and provocation: joy in the variety of jam sessions, new music, and dance composition with which presenters engaged their colleagues at berklee; provocation as some of our colleagues tried to stir things up. as a member of the BTOT program committee, it was a great deal of fun!
this year as many years, my colleague political scientist victor wallis organized a panel that underscored the urgency of the climate crisis. as a prison and environmental activist and scholar who has edited the journal socialism and democracy, victor wallis is aware of the complexity of the climate issue. in many ways, his work points out how the urgency of the climate crisis requires us to think our way outside of capitalism
Continue reading “climate justice and the failures of western imagination”
我經常疑問，人類學、民族音樂學的理論真的離開搶救人類學背後的基本敘說(foundational narrative)，換一句話來說，我們雖然推廣社區互動性、合作性、等研究的同時，卻還未面對美國和台灣學界多層殖民性的問題
所以，就像加拿大人類學家brian noble所講的，我們可能需要被殖民性絆倒 (tripped up by coloniality)，弄得我們幾乎無法繼續研究，才能找到一個立場
Continue reading “我們要被殖民位置絆倒，才能找到我們的立場：閱讀 j. smith 2015 “standing with sol”以及行動人類學有感”
