Posts by Brian:
Feb
11
Theories of Mixture…
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I really enjoyed these two articles. I often find when reading articles for this class that i doubt myself or feel like I’m not getting what we’re supposed to be getting out of the readings. However I suppose it’s all up to the readers own interpretation…
Anyways, in the article by Vasconcelos I was initially captivated by his seemingly utopian ideas about the 5th race, and the processes in which to get humanity to that point. I did wonder if what I was reading was a story or the writers’ actual opinion. It has fairy tale qualities that made me question what exactly the article was trying to do. After a few pages I became aware of racist undertones, comments that made me check to see what year the article was written. The undertones quickly became stronger and I became aware of a ‘bad taste in my mouth’, if you will. His arguments and statements are so controversial and offending that it is difficult to even begin to break them down. He says on page 32 that, “in a few generations, monstrosities will disappear…uglier stocks will give way to the more handsome.” I just don’t really see how this would work out… Everyone in the world has different views about who or even what “handsome” is. Even people within the same “race” are attracted to different ‘types’. There is no universal ‘Handsome’.
However I do have to add that his idea for a single ‘race’ is “nice” I suppose. I mean he is arguing that everyone gets together “blends” the races, and we can all become one and live happily ever after.. Very nice. I guess what I mean is that at least he’s not calling for total elimination of any race by using violence.
Its all a very lovely idea I guess… except for all the problems with it. It’s idealistic and ultimately wouldn’t work. He continuously contradicts himself with talk of Atlantis and scientists. It seems like he says a lot but doesn’t really have much to back himself up with.
The second reading by Wade was also really interesting explaining the mestizaje as mixture, a mosaic, a patchwork quilt. The word ‘mestizaje’ means mixture. He uses the metaphor of the mosaic throughout. People who are mestizaje are able to identify and express whatever part of their background that they feel they identify with, or that they wish to present.
I really enjoyed both of these articles, and I would like to write more on the second but I must study for my exam tomorrow. I was already late writing this blog because of my exam yesterday! I look forward to discussing these readings further in class on Thursday!
..
Feb
10
Mestizaje
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I must admit, I enjoyed the first reading by Vasconcelos but struggled through the Wade article. While I feel that Vasconcelos is clearly somewhat of a mad-man, I was engaged in the text and continually wondering what he might say next. In his essay, “The Cosmic Race”, Vasconcelos talks about the creation of a super-race of mestizos or mixed people. He states that the Americas came to be as they are today (or in 1925) through constant conflict between latinism and Anglo-Saxonism. The Latin people colonized central and South America and, according to Vasconcelos, began to reproduce with the Natives, people of Aboriginal and Black descent. In contrast to Darwin’s theory of “survival of the Fittest” where the strongest traits and characteristics of humanity thrive and the weakest die off, the author sees the amalgamation of two different ethnicity’s as a method of creating a superior race that magnifies the strengths of both backgrounds into one race or culture, the Mestizo race. When I was reading the text i found myself likening Vasconcelos’s theory to that of a dog breeder. Dog breeders have created hypo-allergenic dogs, animals that won’t mess with a person’s allergies, allowing allergic people to have a dog. They also try and breed dogs to have strong hips and good skin and so on… Apparently, in Vasconcelos’s twisted view, the mestizo race would gain world supremacy sue to the rich blend of cultures that define the race. He uses religious connotations, Mythical connotations, mystical connotations, and sexual connotations to build an argument that I found somewhat outrageous. It was almost comical at the end that he could believe all this would come to fruition as stated by the very last sentence, “…we in America shall arrive, before any part of the world, at the creation of a new race fashioned out of the treasures of all the previous ones: The final race, the cosmic race” (Pg. 40). Honestly, I could envision this script going straight to the space network, it lacks any sense of reality.
The Wade article was much less fantasy than the vasconcelos paper! Although I did not enjoy the read as a whole, there were some interesting parts of the article. Wade discusses music and the embodiment of Mestizaje in Columbia, and specifically in the Caribbean coast of Columbia where there are a high percentage of Black people and Mestizo culture. I found it interesting that different types of music were symbolic of different types of people. For example, Cumbia music is symbolic of the courtship between a man of African descent while a woman of Aboriginal descent. The Cumbia dance is seen as very sexual and it “…recreates the image of an ‘original’ inter-racial encounter” (Pg. 245). The Mestizaje used music as vehicle for expression and an art form to call their own.
Feb
10
Mestizaje
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I loved both of the pieces this week, not only because they were easier to grasp than previous weeks, but also because they both conveyed quite interesting perspectives of the meaning of mestizaje in Latin America.
The first piece ‘A Cosmic Race’ by Jose Vasconcelos, was actually quite a fun read. Written in 1948, it reflected a somewhat outdated way of thinking. Taking elements of a Darwinist approach, Vasconcelos describes “mestizaje” as the formation a superior race, or what he refers to as the ‘fifth race.’ This new race is achieved by combining the prime characteristics of the European colonists, the Latin America indigenous people and Africans. Instead of these cultures clashing, they will come together in celebration and combine the strong and beautiful traits from each culture to create this super-race. The ugly, the bad, the lazy traits will be rejected due to the increased options of breeding and will be discarded from the new race. Vasconcelos claims there are limitless possibilities with interbreeding, and that to “imitate, we lose.” Such as the English colonists did, attempting to maintain ‘pure’ all-white bloodlines, especially when this process leads to incestuous relationships, their development is halted and they are unable to move forward and branch out in our ever changing world. Therefore, to move forward is to come together, and to share. Latin America is the ideal site for this fusion of all peoples as the ‘warm climate is ideal for the gathering of all people” (Page 26).
Of course, Vasconcelos does not believe this 5th race will be automatically created, rather there is a series of steps, three to be precise, that must occur for this process to take place. The three steps, starting on page 28, describe a transition of interbreeding that goes from necessity to desire. The first of these is ‘Material and Warlike,’ where interbreeding is a product of power and not of cordial fusion. Second, it is due to intellectual and political reasoning. Rather than choice, there are binding religious, ethical and political reasons for inter-racial ties. Lastly, after becoming comfortable with one another’s cultures and differences among them, unions are ‘born from a feeling,’ as desire and curiosity overcome the norm.
Before, I said that this was an enjoyable read. Not because I think the author brings up a lot of good points, because it is quite apparent that this is not the shape mestizaje has taken in Latin America, rather it is simply an interesting perspective of such a hypothetical outcome if cultures were going to meet under these circumstances. However, I think Vasconcelos undermined his ‘first step,’ of the desire for power from the colonists, counteracted by the strong cultural traditions of los indios o los negros. Due to this, I thought Peter Wade’s article was an excellent follow up to this piece.
Wade describes the process of mestizaje not as the combination of races to create a new race, or new identity, but rather a mosaic of different identities. Rather than Vasconcelos ‘puzzle’ that different races come together to create a completely different picture that is its own entity, Wade describes a patchwork quilt. Each piece of the mixed race he describes holds a different meaning, and for the people that are of mixed race, they can identify with different pieces of themselves to different extents.
Another point that differs is that Vasconcelos ‘survival of the fittest’ prediction, this new race will live harmoniously and former differences will no longer matter. However, Wade provides an opposite perspective claiming that the new mixed race will be the site of struggle rather than harmony between races. Each individual has a hierarchy of traits of which they identify with (Page 255). Wade introduces a number of good examples of local dances where although they are practiced in modern day are consistently attributed to their origins, claiming certain parts of the same dance to be from African influence, or indigenous influence rather than simply claiming it to be of a ‘mestizaje’ influence. On the individual level, this allows them to feel connected to certain elements of their being over others leading to questioning on where they fit in, and what they value.
Overall, these are two enlightening articles over mestizaje. It is apparent that it is a unique experience depending on the individual and their life’s circumstances. It does not directly correspond to harmony or displacement; rather it is a much more complex process of self-identification.
Feb
10
Mestisaje
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I found the first text quite long and too dense so I had some difficulties to remain concentrated while reading. On contrary, I really enjoyed reading the second one which was very clear and explained very well the different conceptions of « mestisaje ». It’s very interesting to compare these two texts.The first one is very optimistic, enthusiastic about mixture. It celebrates the cultural and spiritual mix generated by mestisaje but doesn’t analyze the different kinds of mestisaje contrary to the second one. According to Vasconcelos, mestisaje is a cultural wealth so he emphasizes the idea of inclusion but doesn’t refer to the reverse side explained by Wade: the exclusion of one of the two parts. A mix doesn’t mean that two parts are equally mixed, one could dominate on one another.
I found Wade’s article very interesting because it really analyzed the different faces of mestisaje so I would like to focus on it. The first idea one could have about mestisaje is a mix but Wade shows this mix is more complex. According to him it’s not rigid, it’s a lived experience and also a matter of perception. He develops three main issues: mestisaje as inclusive, exclusive and as different powers.
It’s inclusive insofar as mixture implies that theoretically no part predominates on the others. They are all mixed together in order to produce something else. Vasconcelos emphasizes this idea of creation of something new through the mix. However, Wade shows that sometimes one part could dominate or tuned attractive in relation to the other one. Mixed people have the choice to express one particular side of what they are. For Wade, blackness or indigenousness tend to be erased by whiteness because it is what is made attractive by the Latin American institutions so one part could be repressed that’s why it is exclusive. Being mestizo is an inside feeling but this feeling could be biased by both the political and societal institutions.
Finally, Wade uses the metaphor of a mosaic. A mosaic is an accumulation of different colors which are not mixed together. Thanks to this image he describes mestisaje as different and separated strengths, powers. Mestisaje doesn’t produce a new race but gives birth to people with multiple cultural backgrounds as assets.
I’m also a mixed-race people because my father is Cambodian and my mother is French so it was interesting to think what I felt about that, to try to find in which category I could be. I can’t say that my feelings correspond exactly to one particular category but I think I view my Cambodian legacy as an asset, a cultural wealth that‘s why I like turning attractive this aspect of me. I’m interested in the culture and the political situation. I can’t say I express my Cambodian part in my daily life or that I know what Cambodian people feel because my habits are totally European and I’ve never been to Cambodia however it’s a part of me, of my physical appearance.
Feb
10
Mestizage
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Otro de los puntos que me pareció importantes es la referencia que hace al patriotismo (pag.12) y qué tan importante es éste para la independencia de una nación o para la supervivencia de una raza o cultura. En cuanto a la referencia que hace de Napoleón (pag. 13), si bien es cierto que la expansión de Napoleón y sus ideas de poder y ambición son citadas como importantes causas externas de la independencia de México, creo que Vasconcelos cae un tanto en el extremo al decir que sin este hecho los Estados Unidos no serían el gran imperio. Simplemente, hoy casi cien años después de que este ensayo fue escrito, EUA es la potencia mundial. Por otra parte Vasconcelos hace alusión al aspecto de la geografía en México (pag. 15) y el efecto que ésta tuvo o tiene en la lucha por fusionar o fortalecer la cultura. Creo que hay varios puntos interesantes para discutir de esta lectura, pero bueno, también debo hablar de la segunda lectura de esta semana.
Feb
10
Theories of Mixture
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I found the Cosmic Race to be a bit offensive in the way it categorizes people by their color and stresses the mixture as something intrinsically important. Mostly it just seemed out of touch with what is real and off base with it’s presupposition that eliminating the concept of race is a way towards equality. I especially found it confusing that it referred to Atlantis which I thought was widely recognized as a myth in the academic world. I don’t think that race as a general concept is worth talking about at this point in human civilization. In certain contexts it can be an interesting topic but I don’t see what can be gained by dwelling on it as a general topic. People, especially in an international city like Vancouver, have diverse backgrounds and heritage but it doesn’t necessarily have any implications on how they live their life on a day to day basis. I liked Peter Wade’s article about mestizaje because it had interesting things to say about music and culture and how they mix in relation to different influences. Instead of focusing on the racial mixture as just a result of racially diverse relations it talked about the historical mixture of food and music. What is interesting about our differences is how it affects our lives on a day to day basis. I don’t really consider my background because I’m white but when I eat some Slovak cuisine at my Grandmas or I go back to Minnesota and notice the Nordic influence on the region it’s interesting. It doesn’t have that much to do with my race as much as the transference of culture. I liked that he talked about music because it’s transference transcends race completely. You can find musical styles like reggae or the blues in all corners of the world and each has a different style and direction which it took to get there.
Feb
10
Magical Unrealism? Did Atlantis Exist?
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I don’t know about everyone else, but I feel like we’re reading some form of magical unrealism this week. I have a ton of problems with a lot of what he says, but I think we’re supposed to try and understand the idea of mestizaje he’s proposing. If that’s the case, I hope it isn’t the form that was adopted in his home country. Also, I wonder what Jon thinks about Vasconcelos’ saying, “the English had to be satisfied with what was left to them by a more capable people” (10). The entire piece is laced with abominable comments that made me say, “WHA???” out loud. Apparently the fact that Napoleon sold Louisiana to the Anglo-Saxon/English/Americans ended up being the reason they were able to also take California and Texas from Mexico. It sounds like he’s never ever heard of Manifest Destiny…I wonder if that ideology had any impact on the taking of Texas and California.
But the point of this piece is the mixture that he envisions, and his concept of races. He seemed to see the world as “a conflict of Latinism against Anglo-Saxonism; a conflict of institutions, aims and ideals” (10). The Latins suffere from caesarism, while the Anglo-Saxons tend to be lacking vigor. Despite claiming that mixing can strengthen the fifth civilization he envisions, he still places the “colors” in a hierarchy, and labels the whites and reds as civilizations, while he labels the yellows and blacks races. Inherent in much of his language is a hierarchy of power through color. I have so many issues with his work. I suppose it is reflective of the time he was writing. I’m not so sure though. I have problems with how he envisions this fifth race is going to come about. He believes a taste for beauty will encourage the development of a handsome race. He also comments, “America was not kept in reserve for five thousand years for such a petty goal”(18), referring to it being used by the Anglo-Saxons to replicate a Northern Europe. His belief in predestination is interesting as well. It’s also interesting to me how he personifies History. It’s as though History is itself a force with which to be reckoned, with the agency to organize and disorganize. This post is disjointed, but there are so many issues at stake in his piece here. Identity and self identification, belonging, racism, inherent superiority, the power of the environment/nature, esthetics, romantic notions of humanity, and an overall sense of the unrealistic.
Wade’s approach to mestizaje seems more realistic in that he acknowledges the dualities present within it, and is able to see them as part of the mixture as opposed to a problem. His approach to mestizaje as a lived or embodied experience makes it easier to understand in tangible ways. Using the examples of people and music are things more easily relatable. Anyone who has a history is able to think about identity and how it is negotiated. In this way, Wade makes headway. It seems realistic that within any form of mixture among people, there will be elements of inclusion and exclusion, as well as sameness and difference. Wade tells us that, “the concept of mestizo includes spaces of difference as a constitutive feature, while also providing a trope for living sameness through a sense of shared mixed-ness” (249). I identified with this idea of finding sameness in the difference or mixture itself. As an idealist I prefer ideas that can acknowledge difference, but accept them at the same time. Thats just how things can be. After reading Wade I questioned how much ideas of mixture actually inform people’s lived experience though. How much to they recognize what they are living as part of an ideology? Hmmm….? Anyway…this might be too much of a rant…See you in class.
Feb
9
Mestizaje
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Mestizaje in my opinion is one of those things that most people refuse to talk about because they are afraid that they may offend someone. For the most part, these people are right, race in Latin America is still a very sensitive issue and racism is very much alive. Going trough some responses, for the most part everyone seems to thing that Vasconcelos is completely inappropriate. I must say I agree with this notion. However, it seems to me that people forget that inequality in Latin America is reality, and discrimination based on skin colors is very much alive. So why do we act all surprise or offended? In my opinion Vasconcelos read was an eye-opener, racism and discrimination in Latin America go beyond this century. It started with the Spaniards, but it certainly didn’t end there.
Now, please do not misunderstand me, Vasconcelos view of the native “red” populations is completely unacceptable. To say that our native populations do not deserve to enjoy the prestige of the great ancient civilizations is at best insulting. However, it is important to ask whether he created that notion, as opposed to simply mirror society? In the end he was a politician, so it was in his best interest to please the masses – not that this absolves him from his repsonsiblity – Yet, if this was the case, and I believe it was, the problem goes beyond a wild essay written by this guy. The problem in fact lies within the most basic structure of society, the family. I remember when I was in elementary school in Mexico and as kids we were not allowed to swear yet, common insults were calling people “indios” – which was synonymous for idiot – or “cabeza de Olmeca” – which meant that not only were you stupid, but ugly too – among others. So where the heck did kids come up with this? Well for the most part I think that many white households still believe they are superior to the rest of the population, and they teach this notion to their kids from a rather early age.
So, the idea that race does not matter anymore in the XXI century in my opinion is a lie. I strongly believe that we should read more of these controversial essays, because they force us to analyze the aspects of our societies – at least in my case – that we so stubbornly refuse to acknowledge.
Feb
9
Rethinking Mixing
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Originally when I started reading this weeks reading I was completely frustrated. The first reading I found very degrading and racist… I couldn’t see the point in reading it. Why were we studying this dominating ideological discourse and what purpose does it serve to our study? I realized (after reading the response from our professor after my frustrated email) that there indeed was a purpose to reading this. It came after finishing reading it, then after completing the following reading. Both presented different perspectives that I felt balanced nicely, or at least presented the opportunity for critical analysis.
I found myself in the beginning of The Cosmic Race, The mission of the Ibero American Race by Jose Vasconcelos, unable to read a paragraph without saying “What?!” But then I realized that it was written in 1948 by a man who is considered a very controversial figure, but nonetheless expressed an typical rhetorical claim surrounding the inclusivity of Mestizaje and its importance to lead the world, through in a sense plucking the best of all races to achieve the greatest civilization. Yet I could not fully appreciate this text until I understood the context of when it was written, why it was written, by whom it was written and for whom it was written for… I am still trying to answer these questions as they help explain the text in more depth.
From what I understand it seemed that this text was written to promote the ideology of racial mixing and professing that it was an inclusive strategy to unify the country through what Vasconcelos suggest, a platform based on “love”. The text however wasn’t very convincing to me. Most of all Vasconcelos’ judgments had not logical evidence attached, and his assumptions of difference races were based on constructed racial divides that did not seem to reflect any form of reality. Yet what this text ultimately serves for the benefit of understanding popular culture within Latin America, is its insight into a particular influential ideology that many hegemonic powers and political elites hold and have tried to perpetuate throughout Latin American societies. This is the notion that racial mixing with the goal of whitening and is the central aspect of the a constructed National Body.
The second article presents a more modern perspective into the analysis of the term and the context of mestizaje, one I feel was articulated more so in LAST 100 and what I presume is present in more recent geographical or anthropological research papers. Nevertheles “Rethinking Mestizaje” by Peter Wade still has its own biases and fallacies like the other article. Although it tries to resist the exclusive framework that mestizaje is built upon, (despite seemingly having an inclusive mask) and it uses the racial terms, such as black, white, indigenous, which only fortify already exclusive divides and thus Wade is not really able to get away from the exclusive connotations that mestizaje and race bring forth. A few questions to be critical about and aware is how we classify race and what that means to the individual and society.
—all in all i look forward to discussing the articles in class
Feb
9
mestizaje unfolds: as a stage of mystic humankind ~ and a bodily experience that shapes personal identities
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The Cosmic Race (by José Vasconcelos) and Rethinking Mestizaje (by Peter Wade)
Feb
9
Mestizaje
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Throughout the first reading, it was apparent that Vasconcelos viewed the indigenous cultures as inferior to the Europeans and the mestizos. Much of his writing is devoted to predicting the formation of a ‘fifth race’, one that is the product of the fusion of “the Black, the Indian, the Mongol, and the White” (Vasconcelos, p.9). Vasconcelos takes it for granted that this fifth race would be founded upon Christianity and ‘Iberian’ culture; he viewed Christianity as being the only conceivable guiding force into this new era, and he felt that only the Iberian component of Latin America had “the spiritual factors, the race, and the territory necessary for the great enterprise of initiating the new universal era of Humanity” (Vasconcelos, p.20). To me, it appears that he is saying that this new race would remain rooted in European culture, which he feels is superior: Christianity was introduced to Latin America by Europeans; and the term ‘Iberian’ refers to the Spanish. It seems that when he is calling for a fusion of the existing races, he is not referring to a harmonious existence where distinct cultures coexist; he meant the complete assimilation of non-Westerners into a European model of civilization.
Feb
9
Mestizaje
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Mixture theories: Mestizaje. I found both articles quite interesting but I think it should be noted that they are completely polar opinions. Despite disagreeing with most of the text from “The Cosmic Race” I found it very invigorating and passionately argued. I was not completely surprised by what they author had to say, even though it is very controversial. Jose Vasconcelos race thoughts could be the topic of many debates, but I enjoyed how much he had to say about it. He claims that Latin’s, who got their name from Spain and Portugal, are actually more Anglo-Saxon. Page five is a prime example of his even more out there thoughts, when he talks about the Christianity as being the civilized. One of his more passive looks at the sphere of race appears on page nine, when he talks about the 5th race coming. Jose believes that 4 races are prevalent in the world and that a new one that is a hybrid of the 4 is soon to come. This hopeful look at the world shows that he is optimistic on the future studies and realities of race.
Jose does focus on one race in particular, his own. He believes that the Latinos must come together and reclaim their unity to lead this push for this ultimate race. He says that in order to do this you do not have to destroy the dominate race but instead amalgamate them. He uses LA as a prime example of a homogenized city. Mixture, since colonization, has been a fundamental building block for much of Latin America as well as Latino’s, so this is why they should lead the brigade to create this synthesized race. Despite saying that because Latin’s are trying to destroy race, there is a clear undertone in Jose’s writing that give the feel of Latin American superiority. He says that Latin’s are the only race to have integrated all the races together, which is easily contestable or deniable.
I enjoyed the approach of the second reading more. I think that it is true that we need to talk about race as not a black or white picture but as a complex system. I also found it quite interesting the Mexico example the author gives. In which the indigenous people of South America are often left out of the national body, until the government finds use or excuse to put them into it.
Feb
9
Mestizaje: theories of racial difference
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After this week’s readings, I find myself asking, “what is our definition of race, anyway?” I’m well aware that as conscientious university students we are not supposed to make judgments about people based on racial difference, but no one can tell me that assumptions about race don’t exist on UBC campus…not when I hear people raving about the success of Obama’s election or joking about having to compete with all the “Asian intellectuals.” So what is our definition of race? According to many academics, race is a social construct, not a biological truth–so why do we cling to it so fervently?The first article, “The Cosmic Race” by Jose Vasconcelos was surely shocking for many people. I personally had a difficult time choking that article down, yet I think that it says a lot of important things about the way that we view race in contemporary times–after all, it was only written roughly 60 years ago. Throughout Vasconcelo’s many disturbing generalizations about racial identity and biological difference I caught glimpses of underlying trends that I believe permeate our thoughts and speech today. One of the initial items that piqued my interest was the author’s assertions that the “red race” or the indigenous people of the Americas have degenerated from the “extraordinary flourishment” of “Atlantean” (whatever that is…) culture to the Aztec, Inca, Maya and, later, contemporary people today and are “totally unworthy of the ancient and superior culture” (9). Wow, what a comment…But really, this concept of indigenous people persists in the minds of many scholars and laypeople today. How many times have we heard of the “Maya decline” from the Classic period–deemed so based on the prevalence of writing, painting and other cultural symbols so valued by the West? Or what about Vasconcelo’s assumptions about the inherent industriousness and “clarity of mind that resembles his skin and his dreams”(22). Can we not see later vestiges of this in mid-twentieth century development theory which assumes that the economic domination of Europe and the U.S. over states in the Global South is due to a more “developed” or advanced (white) civilization? While I found Vasconcelos’ article incredibly strange and a little difficult to stomach, I can’t say that his opinions reflect those of a fanatic, nor that they have left no legacy for future generations.
Which brings me to the second article we read by Peter Wade. I found Wade’s analysis of mestizaje very interesting, especially his arguments regarding the difference between academic/ideological mestizaje and the “lived experience” of mestizaje. While I’m not sure if I totally agree that the discourse of mestizaje has so much potential for social inclusion, I do feel that this is an aspect that has generally been ignored. And while I appreciate Wade’s use of the “mosaic” metaphor to describe national identities, I feel that this is too often the ideal and not the reality: again I refer back to my own experiences of racial discourses on UBC campus. I’ve heard the “ethnic mosaic” line used to distinguish Canada’s approach to immigrant assimilation (in contrast to the “melting pot” of the U.S.) and I’m not really sure I buy it. Anyway, I feel that there’s a lot more to say on this subject that could be included here, but I have a feeling that class discussion on the topic will open up all kinds of different perspectives, so I’ll leave it at that.
Feb
9
Theories of Mixture: Mestizaje
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The idea of a cosmic race seems very appealing. The blending of the many different “races” to create one with a common goal seems almost like wishful thinking. This entire idea seems impossible, but it has been happening for hundreds of years (many times forced) and continues to happen frequently nowadays. Blending, blurring… No separation.
Feb
9
theories of mixture 1: metizaje
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This weeks topic of mestizaje was very interesting to read. I enjoyed both Jose Vasconcelos and Peter Wade’s essays. The topic alone of mestizaje is one of emotion and strong opinion and thought for many people. In Vascolcelos paper i found the facts and historical information he provided to be very interesting in his referencing back to Eygpt and Greece centuries ago. His exploration of not only mestizaje but racial classification and acceptance as a whole found to be very interesting. As Vasconcelos continues, the relationship he provides between “Latinism and Anglo-Saxonism” proves not only to be relevant to centuries ago but also can still be seen to this day. I find it interesting how he compares Latinism who mixed with local residents to the English who kept to themselves and did not mix racially to the extent of Latinism. Later on Vasconcelos comes to a conclusion of which i have personally thought of priorly to reading this paper. “The great civilizations began in the tropics and the final civilizations will return to the tropics. ” (pg 23)This point personally in my mind to hold so true. One statement of which Vasconcelos makes of which i do not agree is near the end of the paper where he says “the people that Hispanic America is forming in a somewhat disorderly manner…” Although the manner of which they have formed has been different by no means should it be classified as disorderly. As for Wades paper, I found it be very interesting. From the paper, and after analysis i personally came to the conclusion that yes mestizaje is a mixture of two cultures two races but in this mixture a new culture or race has evolved and become one of its own. However there will always be racial hierarchies and racial stereotypes which attempt to destruct these positive reformations of the term mestizaje and what it entails. Like most things in this world however no simple answer can solve issues of such large scales and misunderstanding. In conclusion I found both papers to be informative e and an extremely important part in the understanding of popular culture in Latin America.
Feb
9
Theories of mixture: mestizaje
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The readings for this week are about mestizaje, an ideology of mixture in Latin America. The first one is old and obviously a little-outdated while the second is more recent and brings many of the questionable, naive arguments of the latter into a more modern perspective.
‘The Cosmic Race’ is a very nationalistic account and prediction of the result of racial mixture in Latin America (and the world). I found it interesting, but not very compelling. The author is frequently racist, despite the fact that he tries to sound unbiased; his argument is based on very simplistic assumptions and generalizations; and the whole essay or book is rife with emotionalism and contradictions. In this sense, I was very much reminded of the Eva Peron reading we had. He constantly refers to his idea of a ‘cosmic race’ as ‘the first synthetic race of the earth,’ but aren’t all races and cultures the product of synthesis? Anglo-Saxons didn’t appear out of thin air, they developed out of a complex process that includes the idea of mixture–the very fact they are called by a name that derives from two other, different names proves that. But Vasconcelos misses so much more. He has this idea of a race which will become THE dominant race on Earth, but that ignores the fact that there is a reason there are various different races on Earth; one major factor being geography, which shapes psychologically (culturally) and biologically in very profound ways. Aside from that, the belief that all of the worlds races could combine to form “a new race that will fulfill and surpass all the others”(26) is cartoonish. I just about stopped reading when he said “five races and three stages, that is, the number eight which in the Pythagorean gnosis represents the ideal of the equality of all men,” but then I realized there wasn’t even a page left.
Feb
9
Theories of mixture I: MESTIZAJE
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Mixture of cultures has been present since the earliest civilizations, and it seems that the mixture between similar races gives a better and more beneficial effect than the mixture of different races., for example the United States and Argentina are a mix of similar cultures and are two of the most developed nations in our continent, but most of Central America and some South American countries have had side effects due to the shock between the Spanish and the natives and are not fully develop. Spanish people and anthropologist give a lot of credit to the invaders that they have help and bring all Latin America to where they are, maybe it is true, but we can’t prove it, and we don’t know what could have happen if they have never reach American soil. They think that natives didn’t have other choice than to be abused and exploited by them, but as I say before, we will never know what would’ve happen if the Europeans will stay in Europe. There are four main races that are combining to produce every culture in the world, especially in America, these are: Black, Mongol, Indian and White. The author believes that after all these races are fully mixed they will develop a new race, which he calls the fifth race… The cosmic race. He thinks that this race is going to be guided by Christianity and that all cultures will be rooted in European culture and then mold from there.
Feb
8
The pernicious side of the term “mestizaje”
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Before reading the text, I only consider the positive side of the term « mestizaje ». Indeed, I think that term implies that the two cultures are considered as equal and that their specificities are recognized. Nevertheless, throughout my reading, I understood that the term « mestizaje » is more complex. In fact, the mixing of people also implies some pernicious effects.
First, I must confess that in Vancelos’ article some arguments scandalize me. Indeed, he clearly establishes a hierarchy between different races and considers some as civilized and other as uncivilized. Sometimes, his article reminds me the theory of Darwin about the differences between the races and the superiority to the White people over the other races. Obviously, according to him, there is a gap between the Whites and the indigenous. However, mixing the two, a new race ridded of its uncivilized customs could rise. This « cosmic race » will erase the racial divides. Yet, even if, people who are « mestizaje » seem to be considered as equal as the Whites are, he does not explain whether people who have only indigenous background suffer from racism.
Conversely, Wade’s article points out that the concept of « mestizaje » does not only imply a process of inclusion but also a process of exclusion. Indeed, in many Latin American countries, the building of the nation-state was based on the concept of « mestizaje ». A race of « mestizaje » symbolizes the syncretism of two cultures, which transform themselves and create a new culture, which is impregnated of the two background cultures. Nevertheless, most of the time, one of the two cultures is consider as inferior to the other one. Thus, even if « the mestizaje » do not really suffer from racism, this does not mean that people who are from indigenous background do not suffer from race divides. In fact, they are still regarded as inferior.
Thus, the term « mestizaje » could be use to hide a form of racism which is not obvious but unconscious. As concerns popular culture, I think that, even if, the indigenous heritage of popular culture in Latin America is promoted, people from indigenous background are not as well integrated as other ones.
Feb
8
Mestizaje
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Theories of mixture I: Mestizaje
In the first reading Jose Vasconcelos writes about different issues related to “race”. At the beginning he explains that even though the Latin American countries got their independence from the “Latins”(Spain and Portugal) they became then dependant on the “Anglo-Saxon”. On page eleven he writes that “We keep ourselves jealously independent form each other, yet one way or another we submit to, or ally ourselves with, the Anglo-Saxon union.” Here one can see that Vasconcelos shows that it is just an “illusion” to think that Latin American countries are independent. I got the impression that in some parts of the article he looks at the Anglo-Saxons as the example to follow because they were kind of better organized and the Latin American leaders of independence did not have a real plan after fighting for freedom. After reading that part it made me think of “Ariel” of Jose Enrique Rodó where he admires the U.S. but at the same time wants Latin American people to be different and for its people to a vision that embraces a Latin American identity. At some point Vasconcelos also writes that it would have been better if Latin American countries fought for a “continental” fight than an autonomous one. About the mestizaje he talks about how in the Latin part of the “new continent” people embraced the intermixing but in the Anglo-Saxon part people did not mix. In think that there is more mixing nowadays in North America but in my experience after living in the U.S. maybe there are still many issues related to “race” and to what is acceptable and what is not, but that some more people embrace the idea of mixing.
I liked the approach of the second reading. I think that indeed to talk about mestizaje is really complex and that there is not like black or white. I found interesting the examples the author gives. I thought about Mexico and how sometimes Indigenous people are not part of the idea of the “national body” but that sometimes they are when it suits the government interests. It is not easy to talk about that because as the author writes on page 255 “mestizaje has both difference and sameness, homogeneity and heterogeneity, inclusion and exclusion as constitutive elements.” I also agree with the author when he writes on page 255 as well that “blackness and indigenous can still be subjected to hierarchical orderings in which they are made to occupy inferior locations and are discriminated against and/or rendered exotic.”
Feb
8
Theories of mixture; mestizaje
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Before starting, I have to say that I found these two articles extremely interesting although they clearly arguing in favour of two very different opinions. Despite there are numerous points which I do not agree with, The Cosmic Race written by José Vasconcelos is a surprisingly impassioned and confident text. I was really stunned to see how confident is the author accumulating arguments that appear to me as highly controversial and contradictory. Actually, his text is full of strange and even shocking opinions for instance the so-called virtues of Christianity in terms of civilizing peoples (p5)!
The attractive theory of the author is that the four main races of our world are going to mix and create a ‘fifth universal race, the fruit of all the previous ones and amelioration of everything past’ (p 9). The destiny he sees for humanity is a pretty optimistic and brilliant one. However, the process he describes is especially focused on one race, his own. Latin America has to recover his unity and to lead the fusion ‘of all peoples ethnically and spiritually’ in a new assimilated human kind. He sees LA as an ethnically homogeneous region which sounds like an unusual conclusion. Thus this mission belongs to the Latin civilization which has proven a greater tolerance towards ethnic differences and a tradition of assimilating all peoples into the national construction rather than destroying dominated races. The mixture of races that became a fundamental characteristic of Latin America since the colonization is the example that should lead the creation of a new synthetic race and the reason why this mission has been given to Latin America.
Although he explains that Latin America does not have an aim of racial domination but a universal mission of racial mixture, there is a clear underlying assumption about a Latin superiority. The way he speaks fosters racial hierarchy. Only Latin people have been able to integrate every race (which is easily contestable). All the qualities necessary to the formation of the fifth race are possessed by ‘the mestizo people of the Ibero-American continent’ (p38). I really felt a constant glorification of his people and its qualities. I personally have trouble with the idea that a global mestizaje has to be led by a single ethnic group; it sounds really contradictory and dangerous to me especially when he starts speaking of selection within the reproduction process.
Apart from that, what really strikes me is the idealistic mysticism that characterises this text. The author sounds like if he was preaching and many allusions are made to religion. Latin America has a ‘divine’ mission and possess ‘a fine aesthetic sensitivity and a profound love of beauty’ necessary for the process. Christianity serves as a justification and the text is extremely messianic. One should also point out how much Vasconcelos is influenced by historical determinism. He thinks that History has an aim and that there is ‘a law of history‘. The problem I have with his speech, although the idea of a universal integrated race is really attractive, is that he is presenting a complete utopia as something inevitable, necessary and dictated by the law of History and divine providence. The first example of historical determinism that comes to my mind is socialism. This theory also predicts an end to History and an historical pre-determined drive. Preaching for something that we consider as a divine mission and an inevitable outcome, especially if the carrier of the change is a racial group in particular, is a dangerous prod to authoritarianism.
Finally he has a very curious way of interpreting History. ‘Spanish colonization created mixed races, this signals its character, fixes its responsibility, and defines its future. The English kept on mixing only with the whites and annihilated the natives’. I believe that mixed race relations actually occurred in North America even if obviously the oppression he describes is true. But Spanish colons did not have a better behaviour towards indigenous. Moreover the following independent national construction that was glorifying mixed race identities has carried on raising questions of racial hierarchy and differentiation.
Rethinking Mestizaje is by contrast very academic and referenced. The reflexion presented by Peter Wade is highly complex and interesting. I think that it answers and contradicts some points made by Vasconcelos, but also goes further than that. The author explains that the concept of ‘mestizaje’ has many different meanings and possible interpretations. Basically, what Vasconcelos forgets is that a process such as mestizaje almost always contains tensions between spaces of homogenisation and differentiation.
Scholars have usually analyzed ‘mestizaje’ as an official discourse of nation formation, described as an ‘all-inclusive ideology of exclusion’ which is a very interesting formulation. This is precisely why I tried to say about Vasconcelos’ idealist view of Latin American’s mixture of races; a lot of people think that nationalist ideology of mixture perpetuated the marginalisation of racial minorities. The author explains the ‘dependence of the ideology on its excluded others’. Indeed, ideology reconstructs racial categories supposed to disappear with mestizaje because ‘it is impossible to conceive processes of mixture without recourse to ideas about origins and roots’. One can also distinguish another face of mestizaje which is a ‘resistant’ one locating ‘mestizo America within indigenousness’. I would personally tend to be more convinced by the first analysis focusing on the elite discourse and the use of the concept of mestizaje in order to serve white interests. That is why I criticized the glorification made in the first article about racial mixture in Latin America. I do agree with the author when he says that ‘the discourse of national homogenisation includes within itself complementary discourses of differentiation’.
However, his analysis is much more complex and maybe more optimistic as well. He shows how the concept of mestizaje also has a reality in everyday lives. Through different examples he describes how origins combine and shape ‘embodied persons’. Ethnic/racial differences and crossbreeding are experienced by people and constitutive of their identities. According to the author this is what provides a process of inclusion, because people share this ‘sense of shared mixed-ness’. Thus he proves that there is more in the process of mestizaje in Latin America than an underlying exclusion.
Having said that, he does recognize that whiteness remains favoured and that hierarchies of power still exist, ‘which tend to limit the nature of the space blackness and indigenousness can occupy’. I think that this last sentence is a nice answer to the first article; ‘Mestizaje is a space of struggle and contest. It is not a reason for automatic optimism or for Latin Americans to feel benevolent about their societies simply because mestizaje can have inclusive effects’.
Feb
7
Theories of Mixture: Mestizaje
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I’ve covered the topic of “mestizaje” in my previous Latin American Studies course, and what I got out of previous discussions was that this idea of mestizaje is a complex topic. My perceived complexities of mestizaje were furthered confirmed after reading the articles for this week. I felt like the articles were good compliments for each other, and provided varying views on the topic of mestizaje.
Within the first few pages of “The Cosmic Race” by Vasconcelos, I was already astonished by some of the arguments and views taken by the author. For example, to end off the Prologue, Vasconcelos mentions that “A religion such as Christianity made the American Indians advance, in a few centuries, from cannibalism to a relative degree of civlization.” There are so many aspects of this quote that I have a problem with. First of all, the author doesn’t take a neutral stance in regards to Christianity and religion, basically saying that without Christianity, these people would be lost. The author also perpetuates the dichotomy of uncivilized vs. civilized. What, exactly, does it mean to be civilized? And how did this “relative degree of civilization” manifest itself within the American Indian community? Cannabalism has long been associated with certain indigenous peoples, and it seems the author is saying that cannabalism is an uncivilized practice, as it is not practiced by people of the Western world. However, who are we to judge those people with customs different to our own? Just because we may not practice certain customs, does not make those customs uncivilized or inferior to ours.
Vasconcelos also argues that “Even the pure Indians are Hispanized, they are Latinized, just as the environment itself is Latinized.” However, to reflect back on the article written by Rowe and Schelling, they presented a different argument on the topic of mixing. Rowe and Schelling argued that while Indians may be Hispanized, Hispanics are also, and equally so, Indianized. A reciprocated exchange exists between cultures. However, Vasconcelos seems to believe that one culture is more dominant than the other (Hispanic culture dominates Indigenous culture).
I believe that many of the argmuents brought up by Vasconcelos were rather idealized and fantastical. He describes a world where “the aesthetics of cloudiness and grays will be seen as the sickly art of the past.” He seems to believe that the mixing of races will bring about not only a so-called “cosmic race” but also a utopian land as well. Vasconcelos argues that with the creation of this cosmic race, racism and prejudism and other such “isms” will be erased, as there will be no racial divides anymore. The thought of this is quite appealing, however, Vasconcelos seems to contradict himself when describing various races. While he believes in a future without racial divides, he describes certain races as an “inferior race,” presumably the black and indigenous. In his description of the various races, he perpetuates racist discourse. In conclusion, I found the overall article quite contradictory as Vasconcelos is describing how mestizaje will bring about a cosmic race, eliminating racism and racial divides, but in his descriptions of the various races that will mix to create this cosmic race, he continues to use racist and prejudist discourse.
I found Wade’s article easier to read, and also more optimistic in its discussion of mestizaje. I liked how he stressed the fact that mestizaje is not just an ideology for creating a national identity, but is rather a way of living for the people. I think this is an important point to keep in mind. In overlooking the fact that living people are actually involved in the process of mestizaje, we ignore the implications and effects that processes of mestizaje have on the people. I feel like this is an aspect that was missing from Vasconcelo’s article. He didn’t touch on the profound effects and power struggles that occur under the processes of mestizaje. Wade, on the other hand, takes the discussion of mestizaje to a more grassroots level. I enjoyed the specific examples he gave of music and dance in the Colombian coast as well as mestizaje within families in Brazil and Colombia. Through examples, I had a clearer view of how racial mixing affects the people who are actually mixing. It is not as simple as mixing two different races together. There are issues with mixing cultures as well. “Mestizaje is a space of struggle and contest.” This is a key point in the discussion of mestizaje. In mixing races and cultures, there are certain perceptions of which is the more ideal race and which is the more inferior. Wade’s article brought to light the many difficulties that arise through mestizaje; difficulties which Vasconcelo’s article seemed to gloss over.
Feb
5
answer to Florence’s comment
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I do not know why but posting comments on your blog seems impossible. I don’t know if someone succeeded already but you should check if there is any blocking option or something! Thanks
I really had the same difficulties than you while reading these legends my fellow citizen! However, I really like the way you described and analyzed what could be the function of these legends and myths. It is true that we usually recognize to ancient civilizations some knowledge and wisdom we might have lost with our insanely rapid modernization. I would personally say that indigenous people certainly have a lot of things to teach us. Because of that, the moral lesson hidden by these stories has even more a strong impact. It is enough to take the example of Inuit people who actually fight against effects of climate change in their Arctic territories and try to give us advice because they are the first concerned, although they have certainly been one of the most environmentally respectful and less damaging people. I also quite agree when you oppose folk culture and these legends to mass culture. Folk culture is definitely a part of popular culture which appears far more authentic and original. However, these texts have been printed and diffused. These legends have been recently rewritten. We could wonder again if this doesn’t undermine their authenticity!
Feb
5
Cultura Popular en Latino America
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Apesar de que la lectura fue bien larga y me tomo bastante en terminar de leerla, la lectura de esta semana me parecio interesante ya que toco muchos aspectos de lo que es la cultura popular en latino america. Me gusto como el autor hablo sobre las culturas indigenas y como estas se han preservado o no se han extinguido como ha pasado en norte america. Para alguien que no conoce mucho sobre latino america esta lectura esta muy buena ya que cubre muchos lugares de Latino America.
Al parecer o lo que proponen los autores es que la cultura latino americana es una mescla de 3 culturas. Estan las culturas pre-colombina, la cultura Espagnola y el modernismo. La cultura popular en latino america es el resultado de una cultura sincretica y de esto podemos usar como ejemplo la religion catolica, en donde vemos la iglesia catolica, ideas espagnolas sobre el catolicismo y algunas creencias indigenas.
Al parecer, tambien no hay una definicion clara sobre lo que es cultura popular. El termino cultura popular es algo que va evolucionando con el tiempo.
Feb
4
Mythic Propositions
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Vexation. “Where and What is the moral of this legend?!” – Was a question I had the honour of asking myself four consecutive times, once for each of Asturias’ tales. In Greek myths and legends such as Daedalus and Icarus, Narcissus, and Sisyphus, the morals are effortlessly detectable, so much so that their visibility is almost deceiving. Each tale can be summarized in a sole phrase or sentence. Icarus – listen to your father, don’t let your abilities inflate your ego or else you will die; Narcissus – don’t be a cruel lover, don’t let vanity get the best of you, or else death will be happy to be your companion; Sisyphus – Just Don’t (there really is no word in English that can describe him), or else you will be sentenced to a banal existence of pushing an enormous boulder up and down a hill for eternity i.e. your soul will die.
Sadly, trying to distinguish the morals within the fragrant stories of Asutrias doesn’t come easily; however, his tales do provide a commentary on social phenomena in Latin America, similar to the way Greek myths and legends exhibit ultimatums concerning lifestyle choices. If I were to apply the same one sentence rule to some of the legends Asturias recounts, taking the final paragraphs of each (since in greek mythology, that is where the elusive moral is discovered resulting in the A-HAaaaaa moment, except for Asturias, it’s more a welcome relief than anything ) could only be applicable to Legend of the Singing Tablets…
One Punch Morals
Legend of the Singing Tablets
“…but many are the poets condemned to deposit white cloudlets in the craters of volcanoes, seeds leftover for the colours that the sun steals from the moon, the price that must be paid for the tablet, in order to form the rainbow.” (88)
There is always a return to nature, a degeneration of what one accomplishes, and a regeneration in nature (rainbow!) from what has been produced.
Legend of the Silent Bell
Don’t gouge your eyes out in vain; don’t compromise your original beliefs to conform to Spanish colonialists – they won’t appreciate it, and will only try to silence you.
Legend of the Dancing Butchers:
If you slaughter people, expect to be slaughtered yourself.
One line morals simply cannot summarize the layers within Miguel Angel Asturias’ prose, where each choice of adjective or noun can symbolize and lend meaning to another idea.
Jose Maria Arguedas’ story The Pongo’s Dream carried, in comparison to The Legends, a literal moral, threaded in a calculated manner throughout the text until the final retribution. Although his tale does not seem to take place within the century, the element of the pongo’s servitude to the criollo echoed in a story I heard from one of my friends about his close friend’s father who, during the 70s in Ecuador had a memorable night. My friend re-told me part of the story on msn…
Licenciado Crespo, a friend of his who was a Doctor, and another friend, had travelled to the rural regions to help the people there. One night, Licenciado Crespo, the Doctor and the Other Friend decided to get really drunk, walked aimlessly around in the woods until they saw a small house, with their cloudy vision, in the field. They knocked on the door and a man with the distinctive features of an indio opened the door, with a machete in hand. The Other Friend was scared shitless and ran away, Licenciado Crespo and the Doctor were pissed drunk to even notice that their friend had disappeared. The peasant was about to hack them until they told them their names (the Crespo family in that region was widely respected). The campesino then invited them inside. Entonces, el doctor y el licensiado crespo se sientan a conversar con el indio, el cual les ofrecio algo de tomar. Los señores acceptaron y el indio saco tres vasos, es la costumbre del campesino de escupir en el vaso y limpiarlo enfrente de sus visitas, es una muestra de respeto. Empiesan a tomar, y el doctor (racista y borracho) empiesa a hablar con el indio. “Sabe usted campesino, que ustedes son todos sucios y no se cuidan, y miren a sus mujeres, que feas”. El licenciado avergonzado por la falta de respeto del doctor se queda callado. El campesino le pregunta “por que dice eso señor, mi esposa es una muy buena persona, cosina para mi”. El doctor le contesta “tengo hambre, traigame algo de comer”. La esposa del campesino se va a la cosina y trae choclo. El doctor dice “estoy aburrido, a ver, doña maria, baile, vaya baile”. El señor crespo le dice “por que se porta asi doctor, no esta haciendo quedar mal”. El doctor lo ignoro y siguio demandando que la esposa del campesino baile. El campesino then pleaded with his wife to dance for the Doctor, and she complied.
Just relating Argueda’s story with a mutual friends’ father’s life event portrays that even in the 1970s and even today in Latin America, despite indigenous or folk culture being the historical branch of popular culture, the people that physically represent that history are often marginalized or demeaned.
Feb
4
Legends, Folk, and Popular Culture
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The Folk, when I think of folk for the most part I think of “low culture”, is this wrong? Probably yes, after reading the four short stories for the week, I realized that if these are considered “folk”, then “folk” isn’t what I presumed it to be, and it definitely isn’t low culture. Now for me to try and define what that is would be like trying to define “people” on my own. So, I’m going to stay away from it.
However, I would like to talk about the “Legend of the Crystal Mask.” Unlike the other two stories from Asturias, this one I was actually able to read it without zoning out. Some people have mentioned in their blogs that this author reminds them of Magical Realism, well I agree… Now, I am not a big fan of “magical realism” because it leaves almost nothing to the imagination, almost everything is outlined for you. However, in the case of the “Legend of the Crystal Mask” the magical realism really did it for me. Check page 92, when Asturias describes how the man works on the mask:
“Days and days of toil… without stopping. Almost without sleeping. He could do no more. His hands scratched, his face cut, injuries which, before they healed, were replaced by new injuries, lacerated and almost blinded by the splinters and the infinite dust of quartz, clacking for water, water, water to drink, and water for bathing the chunk of pure crystallized light that was gong to take the form of a face.”
I felt like as if I was watching this person going at it… like a person on some sort of drug. Crazy about finishing your work…, and then Asturias throws you a bone by saying that the artist was “drenched in madman’s sweat”. Yes, yes, yes! The artist was going mad, with his work… and then the conclusion:
“in the end he had it, carved in white fire, polished with dust from the necklace of eyes and snail shells. Its sheen was blinding and when he put it on – the Mask of the Rain Nurse – he had the sensation of emptying his transient being into a drop of immortal water.”
Now, why is this relevant? When we started talking about culture, we talked about journeys. I mean literally, with the usual bus trip that eventually turns out to be a very complex set of ideas in a few paragraphs. And then, I thought, oh well, what about epic journeys and their contribution to culture. The great paintings, the epic poems, the grand architectural structures, what about the journeys that the artist and the people went through when creating them? Could that also be part of a collective memory that eventually becomes part of the popular culture?
I might have gone mad, but for some reason the week of ‘folk’ lead me to start thinking about the collective memory of society and how that affects popular culture. Anyways, I’m leaving that adjust some food for thought.
I’m out
