1. Osborne, Locating Identity

2. Locating Identity Explain the ‘places of memory’ concept. Give examples of such 'places' that you are familiar with. How is memory organized around space and time? Why is memory related to identity of groups? Why is it important for groups to have 'memory' organized a certain way? What are the channels of transmission for group memory (say, in a family, an institution, a nation).

3. Locating Identity Give examples of mnemonic devices (landscapes, verse, objects, etc.). Which ones among them could serve as collective markers, and which ones organize personal memories. How do they differ? Discuss how memory can be individual, collective, and hegemonic.

4. Locating Identity Why does the author say that systems of remembering and forgetting are socially constructed. How is 'forgetting' part of the process of remembering?

5. Locating Identity What, in your opinion, is the significance of memory research for managing memory institutions (libraries, archives, museums)? What do they have in common as connection to building collective identity? What are the pittfals for these institutions?

6. Geertz, Common Sense

7. Common Sense as a Cultural System Geertz seeks to understand “roughcast shapes of colloquial culture vs. worked-up shapes of studied culture” ‘common sense’ = dimension of culture not usually conceived as forming an ordered realm

8. Common Sense as a Cultural System the elementary forms of [religious life among the Australian aborigines, native botanical systems in Africa, spontaneous sense of design on the Northwest Coast, ‘concrete’ science in the Amazon] traditional occupation of anthropologists to find out about systematized knowledge in different cultures

9. Common Sense as a Cultural System common sense immediate deliverance of experience realm of the given and undeniable, matter-of- fact, self-evident realities ‘just life’ with ‘world as its authority’ if it rains it is common sense to step into the house ‘what everyone with common sense knows’

10. Common Sense as a Cultural System common sense not a tightly integrated system but based on conviction by those who have it on its validity common sense (problem of ‘everyday experience’, how we construe the world we biographically inhabit) interpretation of experience; constructed; cultural system; what leads to what system of thought based on pre-suppositions

11. Common Sense as a Cultural System common sense Discuss Zande vs. Evans-Pritchard’s ‘common sense’ (what is the underlying system?). Why is it useful to look at categories that cross cultures (e.g. hermaphroditism)? Give own examples of common sense systems: that have shifted historically that demonstrate cultural relativity

12. Common Sense as a Cultural System common sense How is common sense knowledge system built? What are transmission systems for common sense knowledge systems? Give examples of how common sense can regulate activities of the society (e.g. economic, agricultural, etc.). What are the limitations?

13. Common Sense as a Cultural System common sense Give examples of how anomalies in the system of commonsense thought can be explained away? (Zande: witchcraft) Discuss each of the stylistic features (quasi- qualities) of common sense: naturalness (p. 18+), practicalness (p. 20+), thinness (p. 22), accessibleness (p. 24).

14. Common Sense as a Cultural System common sense / everyday experience categories organized into systems transmitted body of knowledge natural symbols formalized knowledge: information infrastructures Why? moral order creates meaning

15. knowledge information data 7329321335white101332758

16. Introduction to Knowledge Systems

17. critical analysis of knowledge processes repositioning of discourses (self-awareness, situated knowledges) include diversity civic responsibility, driving democratic change, balancing power … or what? loss of capacity for social criticism

18. Introduction to Knowledge Systems how structured knowledge systems operate relationship of knowledge systems to moral order deviance culture / nature naturalizing discourse memory (social, personal)

19. Intellectual Origins of Knowledge Systems knowledge systems related to post-Enlightenment epistemology critical analysis of knowledge practices in particular time periods (discursive formations supported by institutions) concepts: ideology, hegemony assumption: knowledge systems are not neutral, they promote the interests of the ruling class situated knowledges personal experience ‘communities of practice’ and information infrastructures supporting information flow

20. Intellectual Origins of Knowledge Systems history of knowledge by subject? by period? as succession of epistemes? history or ‘archaeology’ of human sciences (Michel Foucault) avoids producing the traditional unity of subject, spirit,or period

21. Intellectual Origins of Knowledge Systems history of knowledge history of knowledge represented as a dynamic, constantly changing totality shift from a traditional historical inquiry into ‘what’ was known at a given moment to discursive practices that rendered something knowable discursive practices are first hand evidence to understand what was knowable

22. Intellectual Origins of Knowledge Systems analysis of an episteme = theorization of the grounds of knowledge by analyzing the representational paradigms which organize the theorization what could be knowable? boundary objects? anomalies? displaced categories?

23. Intellectual Origins of Knowledge Systems episteme = historically specific, dynamic field of representations of knowledge defined in Michel Foucault’s Archaeology of Knowledge: as the total set of relations that unite, at a given period, the discursive practices that give rise to epistemological figures, sciences, and possibly formalized systems

24. Intellectual Origins of Knowledge Systems analysis of a range of fields in a given historical moment demonstrates a set of discursive practices common to all the fields constraints and limitations imposed on a range of discourses in the human sciences and other knowledge practices Foucault’s Order of Things (17th century): the problem of order as organizing episteme

25. Intellectual Origins of Knowledge Systems how episteme is multiplied by communication among different disciplines language + technology of transmission + totality of people’s interactions +...

26. Intellectual Origins of Knowledge Systems post-Enlightenment epistemology ‘modernity’: ideas of progress, science, nature (as logical and ordered), reason reflected in the discourse of science and technology (technocriticism: Haraway)

27. Intellectual Origins of Knowledge Systems studies of science and technology focus on nature / culture / discourse / + infrastructure (bureaucracy, institutional contexts for the circulation of knowledge) dichotomy of nature / culture (cf. Haraway’s nature TM or ‘nature as not nature’ and culture TM )

28. In the late 18th century, science becomes established as cultural apparatus, in the form of materialized semiotic fields (Haraway, Modest Witness@Second_Millennium)

29. Instead of a search for the perfectly proportioned image containing the 'soul' of the knowledge to be remembered, the emphasis was on the discovery of the right logical category. The memory of this system of logical categories and scientific causes would exempt the individual from the necessity of remembering everything in detail... The problem of memorizing the world, characteristic of the sixteenth century, evolved into the problem of classifying it scientifically. (James Fentress and Chris Wickham, Social Memory, 1992, 13)

30. The Laboratory, or, The Passion of OncoMouse, (Lynn Randolph 1994) From: Donna Haraway’s, Modest_Witness@Second_Millennium.FemaleMan _Meets_OncoMouse TM ), 46.

31. From: Donna Haraway’s, Modest_Witness@Second_Millennium.FemaleMan _Meets_OncoMouse TM ), 47.

32. Knowledge Structures: the link between of knowledge production and social control production of knowledge and handling of knowledge in organized systems (information infrastructures) how institutions such as bureaucracies moderate this process how process affects individuals analysis of sites of struggle over representations

33. Knowledge and Society knowledge and power, ideology, hegemony

34. Knowledge and Society constraints and limitations inherent in knowledge systems (Foucault) hegemony (Gramsci) critiques of ideology and culture (Marx- Engels; Marxist critics: Georg Lukacs, Antonio Gramsci, etc.)

35. Knowledge and Society hegemony (Gramsci; 1930s) ability in certain historical periods of the dominant classes to exercise social and cultural leadership and by these means, rather than direct coercion of subordinate classes, to maintain their power over the economic, political, and cultural direction of the nation

36. Knowledge and Society hegemony binds a society together without the use of force, under the leadership of the dominant classes how achieved? manipulations of images and meanings; institutions as producers of sense, knowledge, and meaning

37. Knowledge and Society hegemony operates by winning of consent for unequal class relations (e.g.peasants- workers’ strike in Italy) hegemony does not operate by having people concede power against their common sense, thus they bear complicity in their own subordination to the ideology of the ruling class

38. Culture as Site of Class Struggle ______________________ Gramsci (1891-1937) hegemony: how society is bound together without the use of force under the moral and intellectual leadership of the ruling classes

39. Hegemony ______________________ hegemony relies on negotiation & consent intellectuals forge consent in the interest of the ruling class competing classes achieve a ‘compromise equilibrium’ culture as key site of struggle of competing interests popular culture is an arena of resistance but also of enforcing hegemony paradoxically, the sphere of culture perceived as non- political

40. Knowledge and Society consent is achieved in the realm of consciousness and representations a totality of social, cultural and individual experience is capable of being made sense of in terms that are defined, established and put into circulation by the power bloc

41. Knowledge and Society consent is achieved in the realm of cultural agency of institutions the state, the law, the educational system, the media, the family are prolific producers of sense, knowledge, and meanings organizers and producers of individual consciousness, institutions are taken as impartial or neutral, representative of everybody (no apparent reference to class, race or gender)

42. Knowledge and Society consent is achieved in the realm of cultural agency of institutions institutions shape the knowable, and hide the fact that they are shapers of knowledge (they are ideological) institutions are sites in which hegemony can be established and exercised if captured or colonized by a power bloc

43. Knowledge and Society consent is achieved in the realm of cultural agency of institutions power bloc finds allies in professionals and managers and intellectuals of various kinds (‘subaltern classes’ for Gramsci) who perceive their interest as congruent to or identical with those of the dominant group

44. Knowledge and Society Results? Hegemony naturalizes what is historically a class ideology, and renders it into the form of common sense Power is exercised not as force but as authority; cultural aspects of life are depoliticized; ideology is naturalized Culture may be seen as mode of domination and liberation (cultural studies)

45. Knowledge and Society critiques of ideology and culture analysis of culture in terms of its relationships to a mode of production and its specific social formation (Marx-Engels; Marxist critics: Georg Lukacs, Antonio Gramsci)

46. Knowledge and Society capitalist mode of production structure political, legal and cultural institutions of their time culture is a form of superstructure which articulates the interests and ideologies of those who control the economic base of society (reductionism, economic determinism)

47. Knowledge and Society contribution of cultural analysis: analysis of art, literary form and ideology reading of cultural texts as expressions of social experience and ideology recognition that institutions are involved in distribution of power in society