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Re: [xmca] Current edition of Theory & Psychology



Well Beck had a point. But I think he still has the wrong concept to address the situation practically. He still sees society as composed of groups, with individuals being groups that have been reduced to one member. As a critique of modernity, using the concepts of modernity, he is fine. But I don't think the situation can be solved by gluing individuals back together again.

"Group" does not make a unit of analysis, even if it is called a "system of activity." And the overall flavour of an approach which sets off from "groups" is communitarian in a way which liberalism is well placed to counter. Rather than building a structure from bricks, we should weave a fabric from threads.

Andy

Greg Thompson wrote:
Yes, true.
Does Bauman's "liquid" work better? Liquids can be active, can dissolve, can take shapes (like the mercurial Terminator of Terminator 3, a battle between different forms of modernity, to be sure).

Here is one last challenge to the notion of projects in second modernity as described by Ulrich Beck (which is here being described by Bauman):

"Perhaps if individual powers,
however feeble and impotent when single, are condensed into a
collective stand and action, things will be done j ointly which no
man or woman could dream of doing alone ? Perhaps . . . The snag
is, though, that such convergence and condensation of individual
grievances into shared interests and then into a joint action is a
daunting task, since the most common troubles of individuals-byfate
are these days non-additive. They are not amenable to 'summing
up' into a 'common cause' They may be put beside each
other, but they will not congeal. One may say that they are shaped
from the beginning in such a way as to lack the interfaces allowing
them to dovetail with other people's troubles."

Bauman and Beck's bugbear is individualization in modernity - the difficulty that individuals have of being able to see themselves as holding together as anything other than an individual (a different type of liquidity, namely of grains of sand seems more apt than a simple "liquid"). On this account, individuals tend to see shared interests in terms of tools for how to endure their own individual suffering (e.g., others have done it, what can I learn from them?), rather than as a means for taking action.

Any thoughts on whether and/or how to address this?

-greg


On Tue, Nov 15, 2011 at 12:50 AM, Andy Blunden <ablunden@mira.net <mailto:ablunden@mira.net>> wrote:

    I don't know that "fluid" is the right word to describe the
    dynamic and unstable world we live in. "Fluid" to me summons up a
    mass of passive material being swished around by outside forces.
    But yes, it is the projects which are rapidly unfolding, realising
    ever new identities and collaborating with each other in ever
    newer projects in unpredictable ways.

    Andy

    Greg Thompson wrote:

        So then it is the "projects" that are fluid?
        i.e., they seep into different configurations of persons and
        swish around in our social worlds?

        -greg

        On Mon, Nov 14, 2011 at 11:52 PM, Andy Blunden
        <ablunden@mira.net <mailto:ablunden@mira.net>
        <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>> wrote:

           As long ago as 1848 Marx said "all that is solid melts into
        air",
           and I do think this is the number one problem of our day. But
           actually I think it misses the point to ask if "it will be even
           harder today to try to find bonds that 'interlock individual
           choices in collective projects and actions.'" The
        destruction of
           the fabric of social life by neoliberalism *is* a problem,
        but the
           point is that projects *are* that fabric.

           It is not a quesiton of "political actions of human
           collectivities" but rather that instead of "collectivities"
        which
           are pre-formed groups of people which then decide to do
        actions,
           but on the contrary groups and the bonds which tie them are the
           *product of projects*. The fabric itself is projects.
        "Project" is
           the unit of analysis, not an abstraction formed by adding
        aims and
           actions to groups.

           Andy

           Greg Thompson wrote:

               Andy (and others interested in projects/systems of
               activity/living artifacts/etc.),

               And I think Zygmunt Bauman (in Liquid Modernity), when
               speaking of melting in late modernity of previously solid
               social forms of life, puts a particularly sharp point on my
               question (and yours?):

               "The solids whose turn has come to be thrown into the
        melting
               pot and which are in the process of being melted at the
               present time, the time of
               fluid modernity, are the bonds which interlock individual
               choices in collective projects and actions - the
        patterns of
               communication and co-ordination between individually
        conducted
               life policies on the one hand and political actions of
        human
               collectivities on the other." (p. 6).

               This suggests that it will be even harder today to try
        to find
               bonds that "interlock individual choices in collective
               projects and actions." This takes it a step farther
        back from
               the projects to: How can we re-form these bonds?
               Or maybe we need a new way of conceiving of the project
        and of
               "projects" altogether? Fluid and ephemeral projects
        that flow
               about, mix with, seep into, and spread out?

               How to do this?
               -greg

               On Mon, Nov 14, 2011 at 6:08 PM, Andy Blunden
               <ablunden@mira.net <mailto:ablunden@mira.net>
        <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>
               <mailto:ablunden@mira.net <mailto:ablunden@mira.net>
        <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>>> wrote:

                  Yes, Greg, the notion of Recognition demonstrated in
        Hegel's
                  Philosophy of Right I fully embrace, particularly
        because it is
                  realised through a concept of mediation, rather than
        as an
                  alternative to mediation, as it is found in some modern
               writing.
                  And yes, I see this idea as to be realised through
        the idea
               of the
                  formation of collaborative projects, rather than
        "groups" and
                  associations.

                  Andy

                  Greg Thompson wrote:

                      As for the centrifugal forces that hold these
        entities
                      together (whether
                      you call them "systems of activity" or
        "projects"), I
               want to
                      humbly add
                      the importance of the Hegelian notion of
        "recognition." It
                      seems to me that
                      one of the critical functions of these entities
        is to
               provide
                      recognition
                      for individuals - to consummate them (to use
        Bakhtin's
                      language). With the
                      liquidity of identity that Ivan speaks of in
        modernity,
               it is
                      these
                      entities that provide for the moments of recognition
               that hold
                      together our
                      own selves as identities that can act
        agentively. And
               this is
                      important.

                      In Philosophy of Right, Hegel introduces the
        idea and
                      importance of
                      "corporations." These serve important functions of
               providing
                      recognition (a
                      give and take between individual and group), but
        also
                      practical matters
                      like distribution of resources and the
        development of
               individual's
                      abilities. Isn't this quite similar to what is
        behind the
                      ideas being
                      discussed here? Andy?

                      Here is a quote from Hegel's Lectures on
        Philosophy of
               Right
                      that speaks to
                      the obligations of wealthy in a "corporation"
        (really
               more of
                      a "trade
                      union" or something like that, but def. not the
               "corporation"
                      that we speak
                      of today):


                      “But in the corporation the individual has his true
                      consciousness and here
                      he has a genuine noble opportunity to acquire
        honor. In the
                      corporation the
                      corruption of wealth is set aside…. In the
        corporation
               wealth
                      is no longer
                      an end in itself. He has duties in this circle….
        Here he
                      becomes something
                      through the way he applies his wealth for the
        sake of his
                      cooperative
                      association.”
                      H has much more to say about the importance of
               recognition for
                      the poor as
                      well due to their obligations to the corporation
               (whether or
                      not this is
                      built into the collaboration between TCLC and
        UCSD is a
                      difficult thing to
                      address. I think the families at TCLC have
        obligations
               to TCLC
                      but their
                      obligations and gift-giving to UCSD are not
        clear - this
                      despite Mike's
                      insistence upon them to the UCSD audience! The
        apparent
               (to most)
                      one-sidedness of this kind of gift-giving
        creates a one
               sided
                      moment of
                      recognition where UCSD always has the upper hand
        (see
               M. Mauss
                      on "no free
                      gifts").

                      All of this speaks to an important issue in the
        U.S.,
               namely
                      the Grand
                      Canyon that exists between rich and poor. The
        critical
                      question in the U.S.
                      is: where will such "corporations" come from?
        Where can the
                      rich and poor
                      cooperatively come together in a land that is
        literally
                      structured by
                      income - where how much you make determines
        where you live?
                      Communities
                      here are de facto segregated by income. (yes,
        there are
               some
                      exceptions to
                      this rule).

                      I think the TCLC partnership provides a means
        for this
               kind of
                      (temporary)
                      creation of community (corporation) that crosses
        income
               lines.
                      Unfortunately, most of what makes up the
        "corporation",
               i.e., the
                      undergrads, is rather fleeting. Twice a week for 10
               weeks in
                      and out. And
                      folks at LCHC are clearly concerned about the
        value of this
                      for the TCLC
                      kids. It is sometimes hard not to think that the
        undergrads
                      get more out of
                      those 10 weeks than the TCLC kids do. But, even
        if this
               is the
                      case, it is
                      eye opening for those often privileged
        undergrads. And
               it is
                      hard to
                      imagine anywhere in the U.S. where the building of
               cross-income
                      corporations is being done any better (Occupy Wall
               Street has
                      very mixed
                      results in this regard, For a critique of the
        middle-class
                      white elitism of
                      OWS, see: http://www.voxunion.com/?p=4592).

                      -greg




                      On Sun, Nov 13, 2011 at 5:04 PM, Ivan Rosero
               <irosero@ucsd.edu <mailto:irosero@ucsd.edu>
        <mailto:irosero@ucsd.edu <mailto:irosero@ucsd.edu>>
                      <mailto:irosero@ucsd.edu
        <mailto:irosero@ucsd.edu> <mailto:irosero@ucsd.edu
        <mailto:irosero@ucsd.edu>>>> wrote:

                                         I can see the reason for the
        excitement, and as
               I've come
                          of age at LCHC
                          over the last few years, it is this issue
        --what to
               call,
                          how to frame
                          analytically and explore methodologically,
        and what
                          theoretical
                          characterization to give these "meso
        zones"-- that has
                          been the most
                          salient issue for me.

                          If it is true that identity is liquid, and
        we move from
                          one identity
                          instantiation to another, then there must be
               accompanying
                          socio-material
                          formations within which such identities can
        be had
               while being
                          simultaneously porous and loose enough to allow
               relatively
                          unproblematic
                          entry/exit.  No doubt that there are
        longer-lived
                          structuring structures
                          within which, and relative to which, these
        meso-scale
                          formations come to
                          life, but those are not the proximal site of
        interest
                          here.  Further, those
                          meso-scale formations that result from
        purposeful (and
                          vulnerable) coming
                          together without any guarantee of anything,
        are special
                          indeed.

                          I fear the abstract here, but I will say at
        least that
                          these things, for
                          me, are a kind of prolepsis engine,
        formations through
                          which different
                          possibilities of how future arrangements
        might be
                          organized are tried out
                          in vivo, with all the complexities of the
        real thing
                          because, well, they
                          are the real thing!

                          The lack of clear-cut language is not
        surprising,
               because
                          at the moment the
                          pull inward that participants undergo around
        these
                          collaborative
                          partnerships, in my experience, surfaces as
        an ethical
                          aesthetic which does
                          not yet enjoy the clarity of a full blown
        political
                          program of action.
                           There might even be more than a little fatigue
               with the
                          latter, and more
                          of a desire to explore different ways of
        being together
                          that do not require
                          (and may die as soon as these are reached) clear
                          categories and conceptual
                          pronouncements.

                          ivan

                          On Sun, Nov 13, 2011 at 4:03 PM, Andy Blunden
                          <ablunden@mira.net
        <mailto:ablunden@mira.net> <mailto:ablunden@mira.net
        <mailto:ablunden@mira.net>>
               <mailto:ablunden@mira.net <mailto:ablunden@mira.net>
        <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>>> wrote:

                                                   Eugene Matusov has
        an article in Outlines on
               the topic
                              of the
                              sustainability of these projects:
                              http://ojs.statsbiblioteket.**
                              dk/index.php/outlines/article/**view/2662<
http://ojs.statsbiblioteket.dk/index.php/outlines/article/view/2662>where
                          he says: "The success of our after-school
        partnership
                          between a
                                                   community center
        and our university's School of
                              Education does not
                              necessarily require ... a common vision
        between
                              partners or even
                                                     compatible
                                                   visions." I would
        welcome comments on this view.

                              Also, what is the story with the Laboratory
               School at
                              UCLA?
                              Andy


                              Andy Blunden wrote:

                                                             By
        "crisis," Ivan, I had in mind just the
               kind of
                                  situation you describe
                                  in southern San Diego.

                                  As I reported to Mike at the time,
        when I read
                                  "Cultural Psychology" a
                                  few years ago, I got really excited,
        not so
               much
                                  because of the specific
                                  teaching and learning methods that were
               going to
                                  be used, but rather
                                                           that -
                                                       like the climax
        of a detective novel - Mike had
                                  identified the culprit,
                                                           the
                                                       research
        problem that lay at the heart of
               problems
                                  of poverty and
                                  illiteracy in developed countries -
        /how is it
                                  possible to sustain a
                                  project/? what characterises a
        /sustainable
                                  project/? This revelation
                                                           was
                                                       crucial in my
        coming to the conclusion that the
                                  molar unit of analysis
                                                           for
                                                       CHAT had to be
        the /collaborative project/,
               athe
                                  conclusion which I
                                                           drew in
                                                       my book
        published earlier this year, "An
                                  Interdisciplinary Theory of
                                  Activity."

                                  This did not mean of course that I
        had the
               answer
                                  - Heavens! a concrete
                                  answer to teh question of what
        sustains a
                                  collaborative project is the
                                  answer to all the problems of
        modernity. It
               is a
                                  clear definition, in my
                                  view, of the problem, the "germ
        cell" for an
                                  understanding of modern
                                                           social
                                                       life. It is
        what really needs to be studied.

                                  "Collaborative project" is not just
        a special
                                  topic or one choice for
                                  making interventions, because (1)
               "Project," in my
                                  view, is a much
                                                           better
                                                       way of
        concieving of the unit of social
               life than
                                  "system of activity."
                                                           In
                                                       particular, the
        relation between the so-called
                                  object and "system." For
                                                           a
                                                       project, the
        aim is not something separate
               which
                                  gets added to the
                                                           system
                                                       of activity,
        but is /immanent in the project
                                  itself/. It is emergent.
                                                           It is
                                                       "realised." (2)
        "Collaboration" is the
                                  fundamental, normative
                                                           relationship
                                                       between people
        of modern life. So it is an
                                  adequate definition of what
                                                           we
                                                       need to be
        studying when we do research
               into human
                                  life. We need to
                                  understand collaboration. But fairly
        few CHAT
                                  researchers (let alone
                                                           anyone
                                                       else) make this
        explicit and upfront.
                                  Collaboration is only possible if
                                  there is a project to collaborate on
        and all
                                  projects are collaborative.
                                  Concepts originate as the immanent
        realised
               aims
                                  of projects. So
                                  collaborative projects form the
        units of our
                                  psychic life just as they
                                                           are
                                                       the units of
        our social life. So as a unit of
                                  /analysis/, collaborative
                                  projects reflect collaborative
        projects as the
                                  *real* unit of social
                                                           life.
                                                       So you can
        understand how excited I was to read
                                  your article in /Theory
                                                           &
                                                       Psychology/!
                                  Andy

                                  Ivan Rosero wrote:

Well, bankruptcies can still make more
               than a
                                      few very rich, so the
                                                                 "we"
                                                           and "our"
        in this building of habitable
                                      imaginaries presupposes a prior
                                      set
                                      of other imaginaries through to come
               together
                                      anew, and perhaps
                                      differently, even if we think we
        know each
                                      other --or, in other words,
                                                                 to
                                                           give each
        other space to be other
               things, to
                                      be strangers in creative
                                      ways
                                      in order to have any hope of
               reinventing and
                                      in*forming what we do in
                                      such
                                      a way to make it more hospitable.

                                      As it happens, one tendril that
               continues to
                                      pass through Town and
                                      Country,
                                      but is now much more active
        elsewhere in
                                      southeast San Diego, is a
                                                                 strong
                                                           connection
        to the food system change
               movement,
                                      which another graduate
                                      student at LCHC is exploring
        after having
                                      dwelt for a while at T&C.
                                                                  Here
                                                           is one of
        its core members, Diane Moss
               (quoted in
http://www.voiceofsandiego.**org/people/q_and_a/article_** cde3547e-f6b1-11e0-bfba-**001cc4c03286.html< http://www.voiceofsandiego.org/people/q_and_a/article_cde3547e-f6b1-11e0-bfba-001cc4c03286.html
                                                           )
                                      who we know personally,
        answering a few
                                      questions in a way that
                                      concretizes
                                      the shape of a few new
        imaginaries that we
                                      here at LCHC have been drawn
                                      into:


                                      *What happened when you came
        back from that
                                      workshop in 2008?*

                                      I started seeing empty lots and
        seeing they
                                      could be used for other
                                      purposes. I saw that we probably
        had the
                                      ability to grow our own food.

                                      I bet on any block in
        southeastern San
               Diego,
                                      somebody's growing
                                      something
                                      in their backyard: collard
        greens, corn. We
                                      started looking at how we
                                      could
                                      take that talent and start having
                                      conversations about collective
                                                                 growing
                                                           or
                                      community gardens. Even though we
               didn't use
                                      the term "food desert" at
                                      that
                                      time, we talked about why we didn't
               have the
                                      same markets everyone else
                                      has.

                                      *Why didn't you like "food desert"?*

                                      I thought desert meant nothing —
        that
               you had
                                      nothing to build on. I
                                      said,
                                      well, we've got people who grow
        things.
               We're
                                      not starting from
                                                                 scratch.
                                                           But I
        embraced it when I became
               familiar with
                                      another definition: that
                                      there are more fast food outlets
        than fresh
                                      food outlets.

                                      *You hadn't thought about access to
               good food
                                      in this community as a
                                      problem before 2008?*

                                      Southeastern San Diego always gets
               tagged as a
                                      community with lots of
                                      problems. So here was another
        negative tag
                                      people put on this
community.
                                                           I
                                      saw that we didn't have the
        resources we
                                      needed, but I didn't think of
                                                                 it
                                                           in terms of
        a food desert.

                                      *What have been the biggest
        challenges to
                                      getting people involved?*

                                      People say yes, we should have
        gardens. But
                                      it's difficult for people
                                                                 to
                                                           change
        their habits.

                                      *How do you change habits?*

                                      It takes time. Neighbors talking to
               neighbors.
                                      People taking a chance
                                                                 to
                                                           do
                                      something different.

                                      -------
                                      LCHC has been fortunate beyond any
               expectation
                                      to have entered into
                                                                 this
                                                           new
        collaboration and the mesh of actors it
                                      pulls together.

                                      Ivan



                                      On Sun, Nov 13, 2011 at 11:54
        AM, Larry
               Purss
                                      <lpscholar2@gmail.com
        <mailto:lpscholar2@gmail.com>
               <mailto:lpscholar2@gmail.com <mailto:lpscholar2@gmail.com>>
                                      <mailto:lpscholar2@gmail.com
        <mailto:lpscholar2@gmail.com>
               <mailto:lpscholar2@gmail.com
        <mailto:lpscholar2@gmail.com>>>>
                                      wrote:



My response to this thread is an
               extension
                                          of the notion of
                                          "ambivalence"
                                          at the heart and soul of all
        social
                                          imaginaries.
                                          It was mentioned that the
               motivating force
                                          to "keep going" without
                                          clarity
                                          of intention or goals is the
        "felt
               sense"
                                          of social BANKRUPTCY
[economic metaphor] in the current social
               imaginary.
                                           Zygmunt Bauman uses the
very
                                                               extreme
        metaphor of "waste" in his 2004
                                          book to stir the ambivalence
                                                                       at
                                                               the
                                          center of our current social
        imaginary.
                                           Ingold's article I recently
                                          posted
                                          captured the 12 century social
               imaginary
                                          where walking, texts,
                                          architecture, discourse, and
               contemplation
                                          were all manifestations of
                                                                       a
                                                               single
        ontology. All these objects
                                          expressed a social imaginary
        that
                                                                       did
                                                               not
        have some of the object
               "representing"
                                          the "underlying" social
                                          imaginary but rather were
        ALL immanebt
                                          manifestations of the SAME
social
                                                               imaginary.

                                          Modernity [the tension between
                                          enlightenment and romanitic
hermeneutical ideas/ideals] also may have an
                                          encompassing social
        imaginary that has
                                                                       a
fundamental rupture [ambivalence]
               in the
                                          notion of "representation" as
                                          expressing some "underlying"
        reality
                                          [realization] when in
        actuality the
               modern
                                          walks, texts, architecture,
                                          discourses and
        contemplations are
                                          expressions of a monolithic
        social
                                          imaginary.
                                          Bauman's analysis of
        modernity [he
               is an
                                          "exile" from the holocaust]
                                                                       has
situated ambivalence at the heart
               of ALL
                                          social imaginaries when
                                          realized
                                          express "order" or
        "structure" which
                                          requires LIMITING  formations.
                                          This is
                                          the core idea of sociology.
         Baumans
                                          emancipatory vision for
                                          sociological
                                          imagination [in which he
        generates
                                          multiple metaphors] is to
        explicate
                                          the
                                          ambivalence at the heart of
        modernity
                                          leading to social bankruptcy. It
                                          is
                                          the reality of this
        ambivalence in our
                                          current modern social imaginary
                                          where Bauman locates hope
        and the
                                          possibility for emancipation
        from
                                                                       the
                                                               "waste
        lands".
                                          Bauman purposely is
        exploring the
               power of
                                          the metaphor of "waste" to
                                          grasp
                                          the desolation of our current
                                          arrangements. For Bauman the
               metaphor of
                                          "waste" as the by-product of our
                                          "productions" in our "garden
contexts" [another metaphor which the Nazi's
               used to
                                          create a social imaginary
                                          where
                                          Jews were "weeds" in the
        garden]  is
                                          grasping the fundamental
                                          ambivalence
                                          at the heart of our social
        bankruptcy.
                                          For Bauman and many others
        who are
                                          searching for a new
        orientation in
                                          our
                                          globalized planetary social
               imaginary the
                                          metaphor of "the suffering
                                          stranger" travelling in the
        waste
               lands is
                                          the moral calling
requiring a response as a growing
               "response-ability"
                                          as a "skill" developing
within
                                                               a
                                          "new commons".
                                          We need new "practises" and
        new "texts"
                                          and also new discourses and
                                                                       new
                                                               forms
        of contemplation.  However, I'm
                                          wondering how central to
                                          transcending
                                          our current social
        imaginary, which
               is now
                                          a wasteland, are new forms
                                                                       of
architecture which express the
               yearning to
                                          respond to the suffering
                                          stranger.

                                          In summary, the larger
        contexts being
                                          explored may be
cultural-semiotic imaginaries that must become realized
                                          within a new commons which must
                                                                       be
in*formed to "hold" the suffering
               stranger
                                          in our midst [difference
                                                                       and
alterity and weeds and waste as the
                                          ambivalence at the heart of the
                                          modern
                                          vision of the garden]

                                          Accountability, measurement,
               statistics,
                                          as our current social
                                          imaginary of
                                          cultural and social "order"
        at its
               heart
                                          has the cavity of the
suffering stranger that is now calling for a
                                          response and a new cultural and
                                          social
                                          order in a new commons which
        must be
                                          in*formed as our
        response-ability
                                          to
                                          the call of the other.

                                          Bauman's notion of "waste"
        and "waste
                                          lands" as by-products of our
                                          globalized social imaginary
        calls
               for an
                                          alternative social imaginary
                                          that
                                          exists in the ambivalence at the
               heart of
                                          our current  world order.

                                          Larry
                                          On Sun, Nov 13, 2011 at 9:57
        AM, Ivan
                                          Rosero <irosero@ucsd.edu
        <mailto:irosero@ucsd.edu>
               <mailto:irosero@ucsd.edu <mailto:irosero@ucsd.edu>>
                                          <mailto:irosero@ucsd.edu
        <mailto:irosero@ucsd.edu>
               <mailto:irosero@ucsd.edu <mailto:irosero@ucsd.edu>>>>
wrote: Arturo, two things coincide for
               me in
                                              reading your email:  1) I've
been working for the last 4 years in the
                                              same collaboration that
Lecusay,Downing-Wilson,Cole have
                                              written about, and 2) I
        too share
the following concern:

                                              ----
                                              CHAT keeps operating
        with a process
                                              and methodological
                                              ontology whereby the
        individual and
                                              the social are
        inseparable but
                                              does not provide a clear cut
               language
                                              of description of how the
social structure shapes activity or,
               to put
                                              it in Seeger's terms,
        how power
                                              shapes discourse (and
        consciousness
                                              and identy).
                                              ----

                                              As the authors have
        described, the
                                              community setting in
        which this
                                              latest
                                              of LCHC's projects has
        unfolded
               does
                                              not permit even the
        relatively
                                              loose
                                              structures that were the
               hallmarks of
                                              previous 5D projects
        --this is


where


the ad-hoc stumbling upon
               interesting
                                              things to do together is
        such
an important component of the dual
               sense
                                              of "appropriation".  In the
                                              social
                                              space that has been
        created between
                                              LCHC and Town and
        Country there


exists


(as I have experienced it over the
                                              last four years) an enduring


liminality


that refuses to come to closure
                                              --neither LCHC participants,
including grad


students, staff, and undergraduate
                                              students, nor T&C
        participants
have arrived at any definite
               position vis a
                                              vis what we are doing
together. The


kids get older, new ones
               arrive, some
                                              teens have left, club
        and group
                                              structures change,
        entire families
                                              move out.  UCSD's side
        of the
story
                                                                   is
                                              more predictable in the
               institutional
                                              sense of allowing
        year-on-year
                                              planning of classes and
               recruitment of
                                              students, as well as, of
course, the


staying power of UCSD as a much
               longer
                                              running process than the
                                              collaboration itself.
         But this can
                                              only explain the brute
        sense of
our continued presence, one which
               would be
                                              impossible to impose in any
                                              case,


so


that we still have to try and
               explain
                                              the delicate sense of our
                                              continued
                                              presence --what is
        happening in the
                                              space of this
cross-cultural/cross-**institutional
                                              intersection that keeps
        pulling


together


(in a delicate way) such a
                                              heterogenous amalgam of
               participants --a
                                              constant churn of
        undergraduate
                                              buddies, a more stable
        set of grad
                                              students, a constant,
        but slowly
                                              changing, stream of
        kids, Ms. V.,
and the


few community parents that
               regularly
                                              lend a hand?

                                              You and Andy have said that
               there must
                                              be some kind of crisis, and
this may


be so, but if this is what is
               allowing
                                              the participants to come
                                              together
                                              anew, it is not the kind
        of crisis
                                              that can be compared to,
        say,
Occupy Wall Street, or Greece, or the Arab
                                              Spring.  It might be
        that I lack
                                              the
                                              requisite social
        imagination,
               but the
                                              way I see it, what is
        special
                                              about
                                              this collaboration is
        that it holds
                                              together without
        disclosing to
its participants directly how this is
                                              happening.  We have been
        at it for
                                              four
                                              years, and it isn't
        obvious to
               me why,
                                              as a T&C elder says, we
        "keep
on keeping on". This is
               especially true
                                              in light of severe, and
                                              recurrent,
                                              frustrations on every
        side.  For
                                              example, in the absence
        of UCSD


students,


homework does not get done
               nearly as
                                              regularly as when they
        are there
                                              --this creates a huge
        problem
               for Ms.
                                              V, who must still try to
satisfy this


community need in our absence.
                                               Sometimes we at LCHC find
               ourselves
at odds


with local customs and
               decisions, to
                                              which we nevertheless
        submit in


order


to keep on keeping on. But
               where are
                                              we keeping on to?
         (Especially
                                              without access to clear-cut
               language
                                              with which to explain any of
                                              this!)

                                              So, these kinds of
        open-ended
                                              interactional spaces elicit
               from their
                                              participants a degree of
               patience that
                                              is rarely seen anywhere
        --more
                                              or
                                              less equally distributed!
                Southeast
                                              San Diego, where T&C is
        located,
                                              is
                                              not unique in all the
        ways that its
                                              inhabitants are
        systematically
                                              marginalized, and it is
        a fact that
                                              local community
        organizers (I've
                                              been
                                              at some of their
        meetings) look on
                                              UCSD and charitable
        institutions
                                              with
                                              very suspicious eyes.
         In the
               face of
                                              these realities, mutual


appropriation


is one factor, but not a wholly
                                              explanatory one for the
        loose
                                              holding-together that is
        going
               on here.

                                              Whatever the answers
        are, it is
                                              impossible for me to
        conceive of a
                                              satisfying explanation that
               does not
                                              include
        affective-imaginative
                                              dimensions.  The way I
        see it, the
                                              mystery here is not how


power/structure


shapes discourse/activity, it
               is why
                                              this collaboration holds
        in the
                                              face
                                              of what would normally be
                                              insurmountable
        difficulties.  Good
                                              will and
                                              patience all around?  Maybe,
               but this
                                              only pushes the question
        deeper


into


the affective-imaginative life
               of this
                                              collaboration.

                                              Ivan


                                              On Sat, Nov 12, 2011 at 6:26
               PM, Andy
                                              Blunden
        <ablunden@mira.net <mailto:ablunden@mira.net>
               <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>
<mailto:ablunden@mira.net <mailto:ablunden@mira.net>
               <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>>>
                                              wrote:



Continuing my sharing of the
                                                  current edition of
        Theory &
               Psyhology,
                                                  attached are scans
        of Deborah
                                                  Downing-Wilson, Robert
               Lecusay and
Mike Cole's paper (which I have
               been so
                                                  excited about) and
        the first 16


pages of


Yrjo Engestrom's paper (I have
                                                  omitted the case study)
               which is a


concise synopsis of his current views on
                                              activity and concepts.
Andy


                                                  Andy Blunden wrote:



That's a very interesting
                                                      series of
        points, Arturo!
                                                      Could I just ask
        you to
                                                      elaborate a
        little on
               what you
                                                      meant by
"the unconscious in sign-making"
                                                      and "the problem of
               fetishism
                                                      of the


sign." I guess that you are right that in
                                              almost any social
        context (the US
included I suspect),
               the kind
                                                      of project that
        Mike writes
                                                      about can


only be implemented by surruptitiously
                                                  moving the goal
        posts set
               by the
recognised authorities, by a kind of
                                                  subversion, making
        use of
               openings
                                                  created
by manifest social crisis. As I'm sure you know, I
               am in
                                                      agreement with your
               critique
                                                      of the


failure to satisfactorily "marry"
                                                  psychological
        concepts with
                                                  sociological
concepts, in CHAT or
               anywhere
                                                      else for that
        matter. But
                                                      doesn't the


kind of project Mike is talking about,
                                                  where goals are
        immanent in the
project itself, and the project is
                                                      thoroughly and
        explicitly
                                                      collaborative,
                                                      go


some way to addressing this problem? Andy

                                                      Arturo Escandon
        wrote:



Just wanted to
               point out
                                                          that there
        are places
                                                          where you cannot
even think of implementing a
                                                          simple plain
        standard
                                                          design
        experiment,
let alone an ad-hoc
                                                          intervention
        because
                                                          educational
               settings and
                                                          institutions are
               thought
                                                          to be mere
        knowledge
reproduction-distribution
                                                          centers.
        Research
               is the
                                                          job of the


Ministry of Education. "Joint activity"?
               What
                                              on Earth is that in
        Japan except
the illusion of freedom
                                                          framed under
        top-down
                                                          cosmological
                                                          structure.
                                                          I am afraid that
               most of
                                                          the cases
        depicted
               in the
                                                          journal are a
                                                          reproduction
        of the
                                                          cultural
        conditions
                                                          existing in few
               settings,
in few communities, in a
                                                          handful of
               countries. Am I
                                                          able to
        implement
                                                          an
                                                          intervention
        or mutual
appropriation in the
                                                          Japanese
        educational
                                                          context? No.
        Am I
               able to
                                                          do it in "local
communities", yes, but


under considerable restrictions.
               However, I
                                              am guessing that the most
effective
               interventions in
                                                          local
        communities
               spring
                                                          from social
                                                          crisis, not from
               planned
                                                          activity,
        that is, some
                                                          sort of
punctuated equilibrium in
               which the
                                                          community
        changes
               or perish.

                                                          I am very
        curious about
                                                          (1) how the
        structural
                                                          constraints and
                                                          affordances of
                                                          organisations
               themselves
                                                          shape those
        mutual
appropriations and
               how we
                                                          can account for
               them; (2)
                                                          how the
                                                          mediating
                                                          means
        themselves are
                                                          unequally
        distributed
                                                          (knowledge
differential): in order to bridge the
                                                          differences
               established by
                                                          the lack of a


common repertoire of meanings you have to
                                              engage in meaning
        making, creating
in fact a new differential; (3) the
                                                          unconscious in
               sign-making or
                                                          using activity.
                                                          Educational
        activity
                                                          brings
               consciousness at the
                                                          expense of
        bringing
unconsciousness as
               well. I
                                                          have not read a
                                                          single
                                                          decisive work
               addressing
                                                          the problem of
               fetishism
                                                          of the sign, on
                                                          which a
        theory of the
uncosciousness could be
                                                          integrated into
CHAT, except for works
               that deal
                                                          with the
        problem of
               "the
                                                          ideal".

                                                          Seeger asks
        the right
                                                          questions
        but I believe
                                                          there is
        much more
out there about ways of
                                                          marriaging
               psychology and
                                                          sociology to
        give a
                                                          better
        account of
               agency.
                                                          At the end,
        the issues
                                                          raised by Sawyer
                                                          are
                                                          still relevant:
               CHAT keeps
                                                          operating with a
               process and


methodological ontology whereby the individual and
                                              the social are
        inseparable but
does not provide a
               clear
                                                          cut language of
                                                          description
        of how the


social structure shapes activity or,
               to put
                                              it in Seeger's terms,
        how power
shapes discourse (and consciousness and
               identy).

                                                          Best

                                                          Arturo


                                                          On 10
        November 2011
               23:41,
                                                          Andy Blunden
<ablunden@mira.net <mailto:ablunden@mira.net>
               <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>
<mailto:ablunden@mira.net <mailto:ablunden@mira.net>
        <mailto:ablunden@mira.net <mailto:ablunden@mira.net>>>>
wrote: The current
               edition of
                                                              Theory &
        Psychology
                                                              looks very
               special. I


admit I have at this stage only
               actually
                                                  read the article by
        Mike Cole,
Robert Lecusay and Deborah Downing-Wilson,
                                              but it is a special issue on
CHAT and interventionist methodology, with
                                                              articles
        by a
               number
                                                              of people


from Yrjo Engestrom's
               CRADLE and
                                                              also Falk
               Seeger, who
                                                              is guest
               editing the
                                                              Special
                                                              Issue of
        MCA on
               Emotions.

                                                              Mike's
        article
elaborates on
               what the
participants call a
                                                              "mutual
appropriation"
                                                              approach to
               developing
                                                              theory and
               practice.
Instead of implementing a project design
               and then
                                              modifying it in the light of
the reseacher's experience, the
                                                  researchers go in to a
               local community
with very open ended
               ideas about
                                                              how and what
               they want
                                                              to
        achieve, and
                                                              engage
                                                              with
                                                              their
        community
                                                              partner,
        learn
               about
                                                              their (the
               partner's)
project, offer assistance and resources and share knowledge and objectives and
                                                              ....
                                                              mutually
               appropriate.
                                                              The article
               describes
                                                              the
        results of a


specific project which is an exemplar of
                                              "mutual appropriation"
        which has
grown out of the 5thD
                                                              after-school
               programs
                                                              which
        LCHC began in
                                                              the 1980s.

                                                              The
        article is
                                                              actually
        very
               moving.
                                                              I
        personally think
                                                              that this


kind of work is
               tackling the
                                                              main
        problem in
               front
                                                              of us
cultural-historical
                                                              cultural
        psychology
                                                              people
        today.
               If you
                                                              don't
        subscribe to
Theory & Psychology, I don't
                                                              know how you
               can get
                                                              to read the
               paper. Maybe
                                                              someone
                                                              has a
        solution
               there.
                                                              But it is a
               must read.
                                                              I will
        read the


remaining articles in the special issue, but
                                              this is a real high.
Andy


                                                              --



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<http://www.brill.nl/default.**aspx?partid=227&pid=34857
        <http://www.brill.nl/default.**aspx?partid=227&pid=34857>>
<http://www.brill.nl/default.**aspx?partid=227&pid=34857
        <http://www.brill.nl/default.**aspx?partid=227&pid=34857>
<http://www.brill.nl/default.**aspx?partid=227&pid=34857
        <http://www.brill.nl/default.**aspx?partid=227&pid=34857>>><
http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>
               <http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>>
<http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>
               <http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>>>>
______________________________**____________
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        <mailto:xmca@weber.ucsd.edu>
               <mailto:xmca@weber.ucsd.edu <mailto:xmca@weber.ucsd.edu>>>
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               <mailto:xmca@weber.ucsd.edu
        <mailto:xmca@weber.ucsd.edu> <mailto:xmca@weber.ucsd.edu
        <mailto:xmca@weber.ucsd.edu>>>
                          http://dss.ucsd.edu/mailman/listinfo/xmca


-- ------------------------------------------------------------------------
                  *Andy Blunden*
                  Joint Editor MCA:
        http://www.tandfonline.com/toc/hmca20/18/1
                  Home Page: http://home.mira.net/~andy/
        <http://home.mira.net/%7Eandy/>
               <http://home.mira.net/%7Eandy/>
        <http://home.mira.net/%7Eandy/>
                  Book:
        http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>
               <http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>>
<http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>
               <http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>>>

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               <mailto:xmca@weber.ucsd.edu
        <mailto:xmca@weber.ucsd.edu> <mailto:xmca@weber.ucsd.edu
        <mailto:xmca@weber.ucsd.edu>>>
                  http://dss.ucsd.edu/mailman/listinfo/xmca




               --         Gregory A. Thompson, Ph.D.
               Sanford I. Berman Post-Doctoral Scholar
               Department of Communication
               University of California, San Diego


-- ------------------------------------------------------------------------
           *Andy Blunden*
           Joint Editor MCA: http://www.tandfonline.com/toc/hmca20/18/1
           Home Page: http://home.mira.net/~andy/
        <http://home.mira.net/%7Eandy/> <http://home.mira.net/%7Eandy/>
           Book: http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>
           <http://www.brill.nl/default.aspx?partid=227&pid=34857
        <http://www.brill.nl/default.aspx?partid=227&pid=34857>>

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        <mailto:xmca@weber.ucsd.edu <mailto:xmca@weber.ucsd.edu>>
           http://dss.ucsd.edu/mailman/listinfo/xmca




-- Gregory A. Thompson, Ph.D.
        Sanford I. Berman Post-Doctoral Scholar
        Department of Communication
        University of California, San Diego


-- ------------------------------------------------------------------------
    *Andy Blunden*
    Joint Editor MCA: http://www.tandfonline.com/toc/hmca20/18/1
    Home Page: http://home.mira.net/~andy/ <http://home.mira.net/%7Eandy/>
    Book: http://www.brill.nl/default.aspx?partid=227&pid=34857
    <http://www.brill.nl/default.aspx?partid=227&pid=34857>

    __________________________________________
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    xmca mailing list
    xmca@weber.ucsd.edu <mailto:xmca@weber.ucsd.edu>
    http://dss.ucsd.edu/mailman/listinfo/xmca




--
Gregory A. Thompson, Ph.D.
Sanford I. Berman Post-Doctoral Scholar
Department of Communication
University of California, San Diego


--
------------------------------------------------------------------------
*Andy Blunden*
Joint Editor MCA: http://www.tandfonline.com/toc/hmca20/18/1
Home Page: http://home.mira.net/~andy/
Book: http://www.brill.nl/default.aspx?partid=227&pid=34857

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