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[Xmca-l] Re: Sociocritical Literacies and more context

Can I piggyback a request on this one about collective zoped. i've been
thinking lately about the possible relationship between zoped and
"comfort zone" - is there any work on that?


On 30/12/2014 18:43, Luisa Aires wrote:
I absolutely agree, Michael. My approach is proximal to what you consider
"to think of it as re-search in a more literal sense, to go through the
process of finding again". But sometimes, we need to catch more
conventional words to create common understandings ;-)

Mike, I am wondering to find more information about colletive zoped. Where
can we find it?


2014-12-30 17:03 GMT+00:00 Glassman, Michael <glassman.13@osu.edu>:

Are either research techniques at all in the traditional sense?  And do we
kind of confuse things by using the traditional phrase to describe it.
Research in traditional academics is done to know and change might some day
come from knowledge.  Are approaches like "testimonios" and "narratives of
life experience" done more to change, and change will lead to a new type of
knowing.  Is it better to think of it as re-search in a more literal sense,
to go through the process of finding again.

From: xmca-l-bounces+glassman.13=osu.edu@mailman.ucsd.edu
[xmca-l-bounces+glassman.13=osu.edu@mailman.ucsd.edu] on behalf of Luisa
Aires [laires11@gmail.com]
Sent: Tuesday, December 30, 2014 11:30 AM
To: eXtended Mind, Culture, Activity
Subject: [Xmca-l] Re: Sociocritical Literacies and more context

Hi Manuel

Thank for your enlightening post.
Is it correct to state that "testimonios" and "narratives of life
experience" are synonymous research techniques?

Luísa A.

2014-12-30 0:53 GMT+00:00 Espinoza, Manuel <Manuel.Espinoza@ucdenver.edu>:

Hello everyone,

Hope this note finds you all well.  Just adding to the conversation on
literacies, social dreaming, the Migrant Program at UCLA (I was one of
that served the students during the early 2000s) and testimonio.

The idea of testimonio as an aspect of the "concrete" is cool.  To my
mind, within that realm of really rich Soviet/Russian thinking,
can be thought of as one way that human beings  remake social life guided
by intellect and heart.  (Think of what testimonio accomplished in the
context of 1980s Central America or mid-1990s South Africa.)  But the
of testimonio as an aspect of the "abstract" seems right on as well.
Testimonio is also meaningful and comprehensive thought that explains
reality better than what we had before.  Testimonio in the Migrant
seemed to be both.  Thus, as the beloved Rusos teach us, you can ascend
both abstract and concrete.

I think about the time and effort that went into creating the
autobiographies (a form of testimonio) that Profe Gutiérrez references.
They were a culmination for us as a scholarly community.  And they left
people altered.  (Another cool insight inspired by Hegel and Marx - when
humans learn, they become altered matter.  Living, breathing matter,
capable of experiencing.  And in the words of Piaget, I believe,
experiencing our experiences.)  The versatility, the many facets of
testimonio are beautiful to ruminate on.  Given my life experience, I
rejoice in thinking about the ways that testimonio - bearing witness to
life via narrative - can give historical depth to a person's actions, to
community's actions.
To illustrate, I remember putting together the reader for the program.
would stay all night in Moore Hall with making copies and feeling
in thinking about migrant families sending their high school-aged
to reside and study with us for a month.  The way I pictured those
- and this is key for people like Marx Wartofsky who cared deeply about
actual look of our imaginations - was through a long corridor of
experience.  It was just me at 2am extending the look down the hallway,
instead of a wall at the far end, I pictured families I knew, and
the ones I didn't know.  I could see them and they could see me.  Our
was similar in that instant: preparing the way for the youth.  At times,
was incredibly vivid, but that grew over time and through the many
testimonios we fostered and experienced.  Even the testimonio requires
witness for it to live on.  (See: Carolyn Forché  and her "poetry of
witness.")  And that, too, had to be learned to an extent.  Who showed
Hector Álvarez, Carlos Tejeda, Profe Gutiérrez, Miguel Zavala, Shirin
Vossoughi, the migrant parents, and others.  Now, that was a scholarly

Forgive the somewhat long message.  I been looking to post for years, but
in the words of the Ents from Middle Earth, I wanted to say something
took time to say.  See you again in 2018 :)


Manuel Luis Espinoza


Department of Education and Distance Learning, Universidade Aberta
Centre of Studies on Migrations and Intercultural Relations (CEMRI)
R. Amial, nº 752, 4200-055 Porto, Portugal

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