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

[Luisa Aires]

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?

Best,
Luísa

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.
>
> Michael
> ________________________________________
> 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?
>
> Best,
> 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
> many
> > 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,
> testimonio
> > 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
> idea
> > 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
> Program
> > seemed to be both.  Thus, as the beloved Rusos teach us, you can ascend
> to
> > 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
> a
> > community's actions.
> > To illustrate, I remember putting together the reader for the program.
> We
> > would stay all night in Moore Hall with making copies and feeling
> energized
> > in thinking about migrant families sending their high school-aged
> children
> > to reside and study with us for a month.  The way I pictured those
> families
> > - and this is key for people like Marx Wartofsky who cared deeply about
> the
> > actual look of our imaginations - was through a long corridor of
> > experience.  It was just me at 2am extending the look down the hallway,
> but
> > instead of a wall at the far end, I pictured families I knew, and
> imagined
> > the ones I didn't know.  I could see them and they could see me.  Our
> work
> > was similar in that instant: preparing the way for the youth.  At times,
> it
> > 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
> me?
> > Hector Álvarez, Carlos Tejeda, Profe Gutiérrez, Miguel Zavala, Shirin
> > Vossoughi, the migrant parents, and others.  Now, that was a scholarly
> > community.
> >
> > 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
> that
> > took time to say.  See you again in 2018 :)
> >
> > Respetuosamente,
> >
> > Manuel Luis Espinoza
> >
> >
> > Manuel
> >
> >
> >
> >
> >
>
>
> --
> 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
> laires@uab.pt
> www.uab.pt
>
>


-- 
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
laires@uab.pt
www.uab.pt