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[Xmca-l] Re: The Dialectical Problematic of Resolving the Black WhiteAca.pdf
- To: "eXtended Mind, Culture, Activity" <email@example.com>
- Subject: [Xmca-l] Re: The Dialectical Problematic of Resolving the Black WhiteAca.pdf
- From: Greg Thompson <firstname.lastname@example.org>
- Date: Thu, 15 Jun 2017 08:03:32 -0600
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Yes, David, your four lines of the Three Character classic reminds me of
my favorite Jane Addams quote (paraphrased): "All antagonisms are unreal."
(quoted in Louis Menand's book The Metaphysical Club and based on notes
John Dewey sent to his wife Alice regarding his conversations with Addams).
On Thu, Jun 15, 2017 at 7:36 AM, Lplarry <firstname.lastname@example.org> wrote:
> I hear a particular wisdom tradition distilled in these 4 lines that has
> offered a mapping for 1000 years
> Begin with our common human kind.
> Why begin here ?
> (answer) humankind good at root/ground). This wisdom tradition focusing
> on *good* (at heart) is the grounding of humankind
> Close in Kin : This focus on what Randall Collins explores as (small
> groupings). Kin are (close) in their intrinsic essential QUALITIES. Pay
> attention to these small group qualities within which the (good) prevails
> within right practice.
> Far in Forms : These forms that multiply being epiphenomenal, generated
> from what is essential – the good at heart which is the ground of humankind.
> This presents a message of (hope) within a practice. Randall Collins and
> Goffman indicate the this intimate goodness occurs within small grouping
> (see Randall Collins book, The Sociology of Philosophies where he sites
> creativity in small group kin like forms
> Sent from my Windows 10 phone
> From: David Kellogg
> Sent: June 15, 2017 4:43 AM
> To: eXtended Mind, Culture, Activity
> Subject: [Xmca-l] Re: The Dialectical Problematic of Resolving the Black
> Thanks, Paul. Often, when I read your work, I am set off by this or that.
> For example:
> a) the vastness, almost to the point of vacuity, of the "and" with which
> you propose to link climate change and the achievement gap, (pp. 1-9)
> b) the idea that social class is a "language game", (3, 5)
> c) the idea that the embourgeoisement of black mustic only began in the
> seventies, (5)
> d) the idea that what black kids need are more remedial programmes in white
> English, and (6)
> e) the lack of any reference to the huge black industrial proletariat whose
> rise and fall was both the precondition and the postscript of the "American
> Century" (1-9),
> f) the number of times you cite yourself in the references! (9).
> But then I find that almost each point that sets me off has something that
> sets me back again, in ways that are often just as weird or even weirder.
> a) I think that in SOME ways the discourse of prosperity IS linked to
> climate change, but concretely, politically, in the very person of
> the "poor man's idea of a rich man" president we are now enduring
> and in his (fortunately tokenistic) perfidy on the Paris Agreement. I also
> think that the transition of China, from a country that was following the
> model of "get dirty and then wash your hands" to a country which now
> seeks--with considerable success--to be a world leader in the struggle
> against climate change is a model worth considering, not least for the
> so-called "black -white academic gap". (I don't see how subsistence
> agriculture enters into it though.)
> b) Social class is not reducible to a language game, but if I have to
> choose between John McWhorter's view and that of Paul Mocombe, the latter
> has Ruqaiya Hasan--and science--on his side.
> c) Embourgeoisement of black culture was already old in the sixties. But
> something new DID happen in the seventies--and what happened seems to me
> linked with point e).
> d) Remedial programmes based on dialect are not only fruitless--they are
> beside the point, because the "language game" in b) is not chiefly about
> vowel sounds or copular "to be". But programmes based on register--on
> functional literate varieties of whatever dialect you happen to speak. Now
> you're talking...
> e) I remember working on the assembly line at General Motors during the
> seventies to the tune of this: https://www.youtube.com/watch?v=L5LXTNvJ38w
> It's not a tune you hear today except on youtube. Something happened to
> this music and to the people who sang it along with me, but it was the same
> thing that happened to the industrial proletariat as a whole....
> f) Alongside all the hecatombs of Macombes in the reference list, there is
> an F.E. Frazier! As Halliday likes to say, you shall know names, like
> nouns, by the company they keep....
> In China, the remedial reading programme is the Song Dynasty "Three
> Character Classic", a little over a thousand years old now. It begins like
> Good at root
> Close in kin
> Far in forms
> That is, "Humans in their origins are intrinsically, essentially kind to
> each other. This is because they are close in their intrinsic, essential
> qualities, and they only differ in epiphenomenal, cultural habits."
> (I once asked my wife if she ever learned these words as a little girl, and
> she says that they learned to denounce them as reactionary relics of the
> old, black, dark times before liberation in China. Yet to me they just
> mean: "Workers of the world, you have nothing to lose but your chains....")
> David Kellogg
> Macquarie University
> On Thu, Jun 15, 2017 at 10:57 AM, Dr. Paul C. Mocombe <
> email@example.com> wrote:
> > Sent via the Samsung Galaxy Note® 4, an AT&T 4G LTE smartphone
Gregory A. Thompson, Ph.D.
Department of Anthropology
880 Spencer W. Kimball Tower
Brigham Young University
Provo, UT 84602