Thanks, David - I will look it up.
Yrjö
David H Kirshner kirjoittaa keskiviikkona, 30. maaliskuuta 2005, kello
16:51:
> Jim Gee (1992) has an interesting section on birding communities.
>
>
>
> Gee, J. P. (1992). The social mind: Language, ideology, and social
> practice. New York: Bergin & Garvey.
>
>
> Yrjö Engeström <yrjo.engestrom@helsinki.fi>
> 03/30/2005 11:55 AM ZE2
> Please respond to xmca
>
> To: xmca@weber.ucsd.edu
> cc:
> bcc: David H Kirshner/dkirsh/LSU
> Subject: Re: development: loss, destruction, transformation
>
>
> Dear Dorie, that is an interesting example. Coincidence: I am starting
> a new project on 'wildfire activities' among humans. One central case
> will be birding. The is something in the object (birds) that is all but
> impossible to contain by commercial forces. I call such objects
> 'runaway objects'.
>
> Yrjö
>
> Dorie Evensen kirjoittaa keskiviikkona, 30. maaliskuuta 2005, kello
> 00:23:
>
> > While waiting for Yrjo's reply I wonder if this is relevant. I just
> > heard a tidbit of Terry Gross' Fresh Air on NPR. She was talking to
> > people who study the songs of birds (wrens, I think it was) - anyway,
> > one spoke about studying birds in their natural environment to find
> if
> > their travels (break aways?) affected their songs. The very young
> > bird did something like a wild imitation of the father's (evidently,
> > mothers don't sing) highly stylized song - but when the young (male)
> > flew the home coup (usually traveling about a mile), his song took on
> > the characteristics (and the refinements) of the birds in his
> > neighborhood - after all, that was the territory he was wanting to
> > make his mark in. His learning was definitely outside-in and
> > definitely breaking away from what he was raised on (purposeful? -
> ok,
> > I'm pushing it here).
> > Dorie Evensen
> >
> >
> >
> > At 04:37 PM 3/29/2005, you wrote:
> >> Nice to have you back, Mary.
> >> Seems like we need to Yrjo's paper in front of everyone if we are
> >> going to make progress
> >> on this topic.
> >>
> >> Yrjo-- At the end of one of my notes on this topic I said that it
> >> would be good to have
> >> various people who took a "breaking away perspective" give examples.
> >> What are your
> >> favorite examples? Do you have a pdf version of the paper we can use
> >> for dicussion?
> >> mike
> >>
> >>
> >> On Tue, 29 Mar 2005 09:39:44 -0800, Mary Bryson <mary.bryson@ubc.ca>
> >> wrote:
> >> > On 3/28/05 3:30 PM, "Mike Cole" <lchcmike@gmail.com> wrote:
> >> >
> >> > > but if your kid did not learn to add or read, you might get
> >> unhappy. :-)
> >> >
> >> > OK, time for me to chime in here... I was a participant in a
> >> day-long
> >> > participatory conference <Beyond Postmodernism> some time ago <it
> >> was
> >> > actually a Postmodernism Bashing carnival> and the whole group was
> >> > discussing the enormous significance of a scientific model for
> >> "learning to
> >> > read" <back to, postmodernism bashing> and so I instigated a
> "break
> >> away"
> >> > discursive intervention --
> >> > I suggested that the discussion on "learning" might more
> fruitfully
> >> <ha ha>
> >> > intersect with some of the problematics of postmodernisms if
> >> instead of
> >> > "learning to read" we were to discuss "learning to be queer" and
> >> how that
> >> > might be facilitated and nurtured in educational contexts.
> >> >
> >> > Oops
> >> >
> >> > Oh dear
> >> >
> >> > Talk about the abject -- yes, well --- someone tried being nice
> and
> >> said
> >> > something like, "Don't you think it is partly genetic?" and then
> >> they all
> >> > went back to talking about "learning to read".
> >> >
> >> > Taking a genealogical approach to tracing the historical
> production
> >> of
> >> > "learning" there is so much that is pre-figured if the object of
> >> analysis is
> >> > the repetition of an act where we assume consensus --- "learning
> to
> >> read"
> >> > --- an activity that, in school, surely, is one of the means for
> the
> >> > production of a subjugated and disciplined body --- a tame
> >> ventriloquist. I
> >> > would argue that if the "break away" is what we want to understand
> >> then it
> >> > would be very useful to study the "ones that got away" -- the
> >> contexts and
> >> > practices that produce diss-identification with culture's
> normative
> >> > trajectory.
> >> >
> >> > Nice to be back,
> >> >
> >> > Mary
> >> >
> >> >
> >
>
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