Barack Obama’s Speech on Race - text
text + video multimedia version on NYT
I am the son of a black man from Kenya and a white woman from Kansas. I was raised with the help of a white grandfather who survived a Depression to serve in Patton’s Army during World War II and a white grandmother who worked on a bomber assembly line at Fort Leavenworth while he was overseas. I’ve gone to some of the best schools in America and lived in one of the world’s poorest nations. I am married to a black American who carries within her the blood of slaves and slaveowners – an inheritance we pass on to our two precious daughters. I have brothers, sisters, nieces, nephews, uncles and cousins, of every race and every hue, scattered across three continents, and for as long as I live, I will never forget that in no other country on Earth is my story even possible...
That has been my experience at Trinity. Like other predominantly black churches across the country, Trinity embodies the black community in its entirety – the doctor and the welfare mom, the model student and the former gang-banger. Like other black churches, Trinity’s services are full of raucous laughter and sometimes bawdy humor. They are full of dancing, clapping, screaming and shouting that may seem jarring to the untrained ear. The church contains in full the kindness and cruelty, the fierce intelligence and the shocking ignorance, the struggles and successes, the love and yes, the bitterness and bias that make up the black experience in America.
And this helps explain, perhaps, my relationship with Reverend Wright. As imperfect as he may be, he has been like family to me. He strengthened my faith, officiated my wedding, and baptized my children. Not once in my conversations with him have I heard him talk about any ethnic group in derogatory terms, or treat whites with whom he interacted with anything but courtesy and respect. He contains within him the contradictions – the good and the bad – of the community that he has served diligently for so many years.
I can no more disown him than I can disown the black community. I can no more disown him than I can my white grandmother – a woman who helped raise me, a woman who sacrificed again and again for me, a woman who loves me as much as she loves anything in this world, but a woman who once confessed her fear of black men who passed by her on the street, and who on more than one occasion has uttered racial or ethnic stereotypes that made me cringe.
These people are a part of me. And they are a part of America, this country that I love...
Just as black anger often proved counterproductive, so have these white resentments distracted attention from the real culprits of the middle class squeeze – a corporate culture rife with inside dealing, questionable accounting practices, and short-term greed; a Washington dominated by lobbyists and special interests; economic policies that favor the few over the many. And yet, to wish away the resentments of white Americans, to label them as misguided or even racist, without recognizing they are grounded in legitimate concerns – this too widens the racial divide, and blocks the path to understanding.
This is where we are right now. It’s a racial stalemate we’ve been stuck in for years. Contrary to the claims of some of my critics, black and white, I have never been so naïve as to believe that we can get beyond our racial divisions in a single election cycle, or with a single candidacy – particularly a candidacy as imperfect as my own...
For the African-American community, that path means embracing the burdens of our past without becoming victims of our past. It means continuing to insist on a full measure of justice in every aspect of American life. But it also means binding our particular grievances – for better health care, and better schools, and better jobs - to the larger aspirations of all Americans -- the white woman struggling to break the glass ceiling, the white man who's been laid off, the immigrant trying to feed his family. And it means taking full responsibility for own lives – by demanding more from our fathers, and spending more time with our children, and reading to them, and teaching them that while they may face challenges and discrimination in their own lives, they must never succumb to despair or cynicism; they must always believe that they can write their own destiny.
Ironically, this quintessentially American – and yes, conservative – notion of self-help found frequent expression in Reverend Wright’s sermons. But what my former pastor too often failed to understand is that embarking on a program of self-help also requires a belief that society can change.
The profound mistake of Reverend Wright’s sermons is not that he spoke about racism in our society. It’s that he spoke as if our society was static; as if no progress has been made; as if this country – a country that has made it possible for one of his own members to run for the highest office in the land and build a coalition of white and black; Latino and Asian, rich and poor, young and old -- is still irrevocably bound to a tragic past. But what we know -- what we have seen – is that America can change. That is true genius of this nation. What we have already achieved gives us hope – the audacity to hope – for what we can and must achieve tomorrow.
Sunday, March 23, 2008
Friday, March 14, 2008
First and Second Wave Feminism and "Rosie, the Riveter"
First-wave feminism refers to a period of feminist activity during the nineteenth and early twentieth century in the United Kingdom and the United States. It focused on de jure (officially mandated) inequalities, primarily on gaining women's suffrage (the right to vote). The term "first-wave" was coined retroactively in the 1970s. The women's movement then, focussing as much on fighting de facto (unofficial) inequalities as de jure ones, acknowledged its foremothers by calling itself "second-wave feminism".
Second-wave feminism is generally identified with a period beginning in the early nineteen sixties. It is referred to as "second-wave" feminism as social changes tend to occur in waves. Its proponents ascribe its arrival to what they see as the failure of first wave feminism to achieve its aims.
During the Second World War, many women experienced working life for the very first time. Women and men were working side by side, and achievements were being recognized. In the wake of the war, it is often argued that the short-lived affirmation of women's independence gave way to a pervasive endorsement of female subordination and domesticity, and it was not until the 1960s that the women's movement became successful.
Media representations of women have been much discussed by advocates of Second-wave feminism. Some have argued that popular magazines during the 1960's represented a repressive force, imposing damaging images on vulnerable, impressionable American women. Many magazines defined the role of a housewife as exciting and creative and often featured articles on baking. Magazines also had positive influences on the movement, and published articles that encouraged women to live a fulfilled life. Reader's Digest, Ladies' Home Journal, Woman's Home Companion, and Life Magazine, are just some of the magazines that influenced women during the 1960’s. There were also a few African American magazines, such as Coronet, which featured articles on strong black women who balanced a career and a family.
- from Wikipedia and edited later
Rosie the riveter video from the Library of Congress
Second-wave feminism is generally identified with a period beginning in the early nineteen sixties. It is referred to as "second-wave" feminism as social changes tend to occur in waves. Its proponents ascribe its arrival to what they see as the failure of first wave feminism to achieve its aims.
During the Second World War, many women experienced working life for the very first time. Women and men were working side by side, and achievements were being recognized. In the wake of the war, it is often argued that the short-lived affirmation of women's independence gave way to a pervasive endorsement of female subordination and domesticity, and it was not until the 1960s that the women's movement became successful.
Media representations of women have been much discussed by advocates of Second-wave feminism. Some have argued that popular magazines during the 1960's represented a repressive force, imposing damaging images on vulnerable, impressionable American women. Many magazines defined the role of a housewife as exciting and creative and often featured articles on baking. Magazines also had positive influences on the movement, and published articles that encouraged women to live a fulfilled life. Reader's Digest, Ladies' Home Journal, Woman's Home Companion, and Life Magazine, are just some of the magazines that influenced women during the 1960’s. There were also a few African American magazines, such as Coronet, which featured articles on strong black women who balanced a career and a family.
- from Wikipedia and edited later
Rosie the riveter video from the Library of Congress
Wednesday, March 12, 2008
An Interview with Lawrence Grossberg
What he says about interaction between rationality and passion might work greatly as a reference to a discussion about the intertwined relationship between written tradition and oral tradition.
Among impressive quotes from his interview are "our lives are economic, political, social, and cultural at the same time and at once," and "media study is about context of our lives".
Among impressive quotes from his interview are "our lives are economic, political, social, and cultural at the same time and at once," and "media study is about context of our lives".
Iterability, a form of citationability
In "Bodies That Matter" Butler emphasizes the role of repetition in performativity, making use of Derrida's theory of iterability, a form of citationality, to work out a theory of performativity in terms of iterability:
Performativity cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms. And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that 'performance' is not a singular 'act' or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance. - Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of "Sex". New York: Routledge, 95.
If speech depends upon censorship, then the principle that one might seek to oppose is at once the formative principle of oppositional speech. - Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge, 140.
Performativity cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms. And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that 'performance' is not a singular 'act' or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance. - Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of "Sex". New York: Routledge, 95.
If speech depends upon censorship, then the principle that one might seek to oppose is at once the formative principle of oppositional speech. - Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge, 140.
Snapz with Youtube
Once you capture youtube video with Snapz, covert the mov file into DV format with "self-contained" option.
This solves the problem with frames per second which happen to prevent users from editing a video captured by Snapz.
Another way to get around the problem could be you can change sequence setting in Final Cut Pro. This usually takes some time because you have to play with different settings until you get the best quality of video and editability.
This solves the problem with frames per second which happen to prevent users from editing a video captured by Snapz.
Another way to get around the problem could be you can change sequence setting in Final Cut Pro. This usually takes some time because you have to play with different settings until you get the best quality of video and editability.
Tuesday, March 11, 2008
Plato between Orality and Literacy
As the "first philosopher to adapt sustained oral teaching into written discourse," Plato must have been "writing in the crucial moment of transition," from orality to literacy, said Havelock (1986: 111). He emphasized that when orally shaped communication was first written down, "the device of script was simply placed at the service of preserving visually what had already been shaped for preservation orally" (1963: 136-37). Prose conformed at first to the previous rules for the poetic (1963: 39). Even though the alphabet was destined to replace orality by literacy, "the first historic task assigned to it was to render an account of orality itself before it was replaced. Since the replacement was slow, the invention continued to be used to inscribe an orality which was slowly modifying itself in order to become a language of literacy" (1986: 90). After Plato, Havelock concluded, the balance of the tension between the oral and literate mind-sets swung in favor of writing. The end of the oral civilization marked the beginning of our own. "Plato, living in the midst of this revolution, announced it and became its prophet" (1963: vii).
Eric Havelock: Plato and the Transition From Orality to Literacy by Twyla Gibson
Eric Havelock: Plato and the Transition From Orality to Literacy by Twyla Gibson
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Wednesday, March 05, 2008
the fatal glamour of false knowledge
In Alexandria, "[B]ooks were written for those who had read all existing books and were scarcely intelligible to those who had not. Literature was divorced from life. In other words of Gilbert Murray, Homer in the Alexandrian period came under "the fatal glamour of false knowledge diffused by the printed text." The Bias of Communication (p. 10).
Sunday, March 02, 2008
"Sapce, Time, and Communications - A tribute to Harold Innis" by James Carey
The United States, then, at all levels of social structure pursued what I call a high communication policy, one aimed solely at spreading messages further in space and reducing the cost of transmission. That is what Innis meant by exploiting the spatial bias of modern communication. Communication was seen, in other words, soley in the envelope of space and power (p. 155).
Consequently, many of the decisions central to Canadian development were made in London, New York, and Washington, increasingly in this century in the United States. To support its imports the United States exported capital, commodities, and, increasingly, culture (p. 159).
He initially characterized the history of the modern West as the history of a bias of communication and a monopoly of knowledge founded on print. In one of his most quoted statements Innis characterized modern Western history as beginning with temporal organization and ending with spatial organization. It is the history of the evaporation of an oral and manuscript tradition and the concerns of community, morals, and metaphysics, and their replacement by print and electronics supporting a bias toward space (p. 160).
As culture became more time-binding they became less space-binding and vice versa. The problem again was found in dominant media of communication. Space-binding media were light and portable and permitted extension in space; time-binding media were heavy and durable or, like the oral tradition, persistent and difficult to destroy (p. 161).
As long-distance communication improves and short-distance deteriorate, we would expect that human relationships would shift to a horizontal dimension: large numbers of people physically separated in space but tied by connection to extra-local centers of culture, politics, and power (p. 162).
Innis's attachment to the oral tradition finally, then, had a modern purpose: to demonstrate that the belief that the growth of mechanical communication necessarily expanded freedom and knowledge was both simplistic and misleading. For that to happen there would be a parallel and dialectical growth of the public sphere, grounded in an oral tradition, where knowledge might be "written in the soul of the learner." Freedom of the press could suppress freedom of expression (p. 167).
The strength of the oral tradition, in Innis's view, derived from the fact that it could not be easily monopolized. Speech is a natural capacity, and when knowledge grows out of the resources of speech and dialogue, it is not so much possessed as active in community life. But once advanced forms of communication are created-writing, mathematics, printing, photography- a more complicated division of labor is created and it becomes appropriate to speak of producers and consumers of knowledge. Through the division of labor and advanced communications technology, knowledge is removed from everyday contexts of banquet table and public square, workplace and courtyard, and is located in special institutions and classes. (pp. 167-168).
Electronics, like print in its early phases, is biased toward supporting one type of civilization: a powerhouse society dedicated to wealth, power, and productivity, to technical perfectionism and ethical nihilism (pp. 171-171).
The United States, then, at all levels of social structure pursued what I call a high communication policy, one aimed solely at spreading messages further in space and reducing the cost of transmission. That is what Innis meant by exploiting the spatial bias of modern communication. Communication was seen, in other words, soley in the envelope of space and power (p. 155).
Consequently, many of the decisions central to Canadian development were made in London, New York, and Washington, increasingly in this century in the United States. To support its imports the United States exported capital, commodities, and, increasingly, culture (p. 159).
He initially characterized the history of the modern West as the history of a bias of communication and a monopoly of knowledge founded on print. In one of his most quoted statements Innis characterized modern Western history as beginning with temporal organization and ending with spatial organization. It is the history of the evaporation of an oral and manuscript tradition and the concerns of community, morals, and metaphysics, and their replacement by print and electronics supporting a bias toward space (p. 160).
As culture became more time-binding they became less space-binding and vice versa. The problem again was found in dominant media of communication. Space-binding media were light and portable and permitted extension in space; time-binding media were heavy and durable or, like the oral tradition, persistent and difficult to destroy (p. 161).
As long-distance communication improves and short-distance deteriorate, we would expect that human relationships would shift to a horizontal dimension: large numbers of people physically separated in space but tied by connection to extra-local centers of culture, politics, and power (p. 162).
Innis's attachment to the oral tradition finally, then, had a modern purpose: to demonstrate that the belief that the growth of mechanical communication necessarily expanded freedom and knowledge was both simplistic and misleading. For that to happen there would be a parallel and dialectical growth of the public sphere, grounded in an oral tradition, where knowledge might be "written in the soul of the learner." Freedom of the press could suppress freedom of expression (p. 167).
The strength of the oral tradition, in Innis's view, derived from the fact that it could not be easily monopolized. Speech is a natural capacity, and when knowledge grows out of the resources of speech and dialogue, it is not so much possessed as active in community life. But once advanced forms of communication are created-writing, mathematics, printing, photography- a more complicated division of labor is created and it becomes appropriate to speak of producers and consumers of knowledge. Through the division of labor and advanced communications technology, knowledge is removed from everyday contexts of banquet table and public square, workplace and courtyard, and is located in special institutions and classes. (pp. 167-168).
Electronics, like print in its early phases, is biased toward supporting one type of civilization: a powerhouse society dedicated to wealth, power, and productivity, to technical perfectionism and ethical nihilism (pp. 171-171).
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