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estórias e práticas da “história oral” Junho 25, 2013

Posted by paulo jorge vieira in activismo, teoria social.
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‘A morte de Luigi Trastulli e outros ensaios – Ética, memória e acontecimento na história oral’, de Alessandro Portelli, é um volume organizado por Miguel Cardina e Bruno Cordovil publicado pelas edições UNIPOP. O lançamento em que acontecerá um debate com o autor e Miguel Cardina, será hoje às 18h30, na Casa da Achada.

“Este livro reúne cinco textos escritos por Alessandro Portelli em diferentes momentos do seu percurso de investigador empenhado no uso de fontes orais. Os três primeiros artigos abordam a História Oral a partir das questões epistemológicas e éticas que ela convoca. Os dois textos seguintes tomam como objeto a Itália do pós-guerra, ocupando-se da temática da memória e do modo como ela se relaciona com os acontecimentos – ocorridos ou imaginados – e com as dinâmicas sociais e políticas circundantes. Todos eles entendem a História Oral não tanto como uma mera técnica de recolha de dados a partir de entrevistas, mas como uma prática que foi construindo um campo peculiar de abordagens e problemas.” 

Da introdução do Miguel Cardina aqui ficam algumas palavras:

“Uma linhagem alternativa começará a esboçar-se em meados da década de 1970. Tratava-se agora de assumir as características peculiares da História Oral, ponderando os mecanismos da construção da memória e a especificidade das fontes orais. Luisa Passerini e Alessandro Portelli são dois dos rostos internacionais desta linhagem, caracterizada por uma maior sofisticação teórica e por uma presença lateral à Academia ou exterior aos departamentos de História. Alessandro Portelli é um caso particular a este respeito: o seu interesse inicial no trabalho com fontes orais fez-se por via dos movimentos sociais e do ativismo cultural – inscrito, em boa medida, na referida tarefa de «dar voz» aos silenciados – e a sua inserção académica foi desde sempre num domínio paralelo, o da Literatura Norte-Americana.

Este livro reúne cinco textos escritos por Portelli em diferentes momentos da sua intervenção pública como intelectual empenhado e historiador oral. Dividido em duas partes, a primeira junta artigos que abordam a História Oral a partir das questões metodológicas, epistemológicas e éticas que ela convoca. A segunda parte, tomando como objeto a Itália do pós-guerra, ocupa-se da temática da memória e do modo como ela se relaciona com os acontecimentos – ocorridos ou imaginados – e com as dinâmicas sociais e políticas.

(também aqui)

… friendship… Junho 20, 2013

Posted by paulo jorge vieira in Citações, teoria social.
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Love and friendship are undoubtedly centrally important in our lives. We devote ourselves to our friends and beloveds, investing much time, money, and energy—emotional and otherwise—in them. Yet these common observations can lead us to ask: why should love and friendship have this sort of central importance in our lives? One common answer is that we do this because love and friendship make our lives much better and richer, and because being a lover, beloved,¹ and a friend can help us become better persons insofar as we thereby strive to be better because of that love and friendship. However, understanding this answer more fully and being able to evaluate it requires understanding what exactly love and friendship are, how our lives as persons are different because of them, and whether this difference is somehow central to our being persons at all or whether it is an optional good, like icing on a cake.

“Love, Friendship, and the Self Intimacy, Identification, and the Social Nature of Persons” by Bennett W. Helm (Oxford University Press, 2009, pp.1)

the spell of the sensuous Junho 16, 2013

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Humans are tuned for relationship. The eyes, the skin, the tongue, ears, and nostrils-all are gates where our body receives the nourishment of otherness. This landscape of shadowed voices, these feathered bodies and antlers and tumbling streams-these breathing shapes are our family, the beings with whom we are engaged, with whom we struggle and suffer and celebrate. For the largest part of our species’ existence, humans have negotiated relationships with every aspect of the sensuous surroundings, exchanging possibilities with every flapping form, with each textured surface and shivering entity that we happened to focus upon. All could speak, articulating in gesture and whistle and sigh a shifting web of meanings that we felt on our skin or inhaled through our nostrils or focused with our listening ears, and to which we replied-whether with sounds, or through movements, or minute shifts of mood. The color of sky, the rush of waves-every aspect of the earthly sensuous could draw us into a relationship fed with curiosity and spiced with danger. Every sound was a voice, every scrape or blunder was a meeting-with Thunder, with Oak, with Dragonfly. And from all of these relationships our collective sensibilities were nourished.

The spell of the sensuous: perception and language in a more-than-human world” by David Abram (pp.IX)

Doreen Massey: neoliberalism has hijacked our vocabulary Junho 11, 2013

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(publish in “the guardian“)

neoliberalism has hijacked our vocabulary

by Doreen Massey

‘We need to question that familiar categorisation of the economy as a space into which people enter in order to reluctantly undertake unwelcome and unpleasing “work”.’

At a recent art exhibition I engaged in an interesting conversation with one of the young people employed by the gallery. As she turned to walk off I saw she had on the back of her T-shirt “customer liaison”. I felt flat. Our whole conversation seemed somehow reduced, my experience of it belittled into one of commercial transaction. My relation to the gallery and to this engaging person had become one of instrumental market exchange.

The message underlying this use of the term customer for so many different kinds of human activity is that in all almost all our daily activities we are operating as consumers in a market – and this truth has been brought in not by chance but through managerial instruction and the thoroughgoing renaming of institutional practices. The mandatory exercise of “free choice” – of a GP, of a hospital, of schools for one’s children – then becomes also a lesson in social identity, affirming on each occasion our consumer identity.

This is a crucial part of the way that neoliberalism has become part of our commonsense understanding of life. The vocabulary we use to talk about the economy is in fact a political construction, as Stuart Hall, Michael Rustin and I have argued in our Soundings manifesto.

Another word that reinforces neoliberal common sense is “growth”, currently deemed to be the entire aim of our economy. To produce growth and then (maybe) to redistribute some of it, has been a goal shared by both neoliberalism and social democracy. In its crudest formulation this entails providing the conditions for the market sector to produce growth, and accepting that this will result in inequality, and then relying on the redistribution of some portion of this growth to help repair the inequality that has resulted from its production.

This of course does nothing to question the inequality-producing mechanisms of market exchange itself, and it has also meant that the main lines of struggle have too often been focused solely on distributional issues. What’s more, today we are living with a backlash to even the limited redistributional gains made by labour under social democracy. In spite of all this, growth is still seen as providing the solution to our problems.

The second reason our current notion of wealth creation, and our commitment to its growth, must be questioned is to do with our relationship with the planet. The environmental damage brought about by the pursuit of growth threatens to cause a catastrophe of which we are already witnessing intimations. And a third – and perhaps most important – defect of this approach is that increased wealth, especially as measured in the standard monetary terms of today, has few actual consequences for people’s feelings of wellbeing once there is a sufficiency to meet basic needs, as there is in Britain. In pursuing “growth” in these terms, as a means to realise people’s life goals and desires, economies are pursuing a chimera.

Instead of an unrelenting quest for growth, might we not ask the question, in the end: “What is an economy for?”, “What do we want it to provide?”

Our current imaginings endow the market and its associated forms with a special status. We think of “the economy” in terms of natural forces, into which we occasionally intervene, rather than in terms of a whole variety of social relations that need some kind of co-ordination.

Thus “work”, for example, is understood in a very narrow and instrumental way. Where only transactions for money are recognised as belonging to “the economy”, the vast amount of unpaid labour – as conducted for instance in families and local areas – goes uncounted and unvalued. We need to question that familiar categorisation of the economy as a space into which people enter in order to reluctantly undertake unwelcome and unpleasing “work”, in return for material rewards which they can use for consuming.

This is a view that misunderstands where pleasure and fulfilment in human lives are found. Work is usually – and certainly should be – a central source of meaning and fulfilment in human lives. And it has – or could have – moral and creative (or aesthetic) values at its core. A rethinking of work could lead us to address more creatively both the social relations of work and the division of labour within society (including a better sharing of the tedious work, and of the skills).

There are loads of other examples of rarely scrutinised terms in our economic vocabulary, for instance that bundle of terms clustered around investment and expenditure – terms that carry with them implicit moral connotations. Investment implies an action, even a sacrifice, undertaken for a better future. It evokes a future positive outcome. Expenditure, on the other hand, seems merely an outgoing, a cost, a burden.

Above all, we need to bring economic vocabulary back into political contention, and to question the very way we think about the economy in the first place. For something new to be imagined, let alone to be born, our current economic “common sense” needs to be challenged root and branch.

Kwame Anthony Appiah: On ‘cosmopolitanism’ Junho 8, 2013

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Gosto de Kwame Anthony Appiah. Existe um livro seu que li em 2006 com um fervor gigantesco, e que hoje tenho a sensação que me influenciou mais do que esperaria: “Cosmopolitanism: Ethics in a World of Strangers. Na primeira leitura que fiz fiquei zangado e irritado com um “certo optimismo liberal” que hoje me parece cada vez mais como uma hipótese para uma ética da contemporaneidade. Efectivamente parece-me que a ideia de cosmopolitismo nas suas múltiplas raízes pode ainda ser um “mapa”para os dias de hoje quando potenciado por um atitude e leitura critica desconstrutiva de identidades reificadas.



(das diferentes capas do seu livro a minha preferida é mesmo a da versão de bolso que aqui coloco)

Aqui fica um recente entrevista com a Al Jazeera:



E uma conferência em 2006 na Universidade de California – Santa Bárbara:


Spinoza Junho 8, 2013

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Publicado pela Punctum Books este pequeno livro de ensaios de Léopold Lambert recolhe textos divulgados anteriormente no blog “The Funambulist: Architectural Narratives”. São pequenos ensaios onde o autor problematiza a importância do pensamento de Baruch Spinoza na análise contemporânea, dando um destaque especial a questões relacionadas com a arquitectura e o cinema. Para mim as releituras possíveis de uma incorporação de espacialidades diversas são marcas de um pensamento que nos está a provocar, 500 anos depois, uma abertura de hipóteses explicativas deste século XXI. Boas leituras e aqui fica a pequena introdução.

Although The Gay Science is a book by Friedrich Nietzsche,  Baruch Spinoza could have been the author of a book by the same title. The materialist joy that he describes in his Ethics is an inspiration to all creative disciplines. Spinoza is not read as much as Deleuze and Foucault (to whom two other pamphlets are dedicated) yet his writings can help to develop a powerful artistic production. He refuses to think of a God that would be a creator, but rather celebrates a God creature, namely nature in its infinite substance of which every living and non-living body in the world is made. We ignore what a body can do, says Spinoza. Such ignorance is the key to creation as each manipulation of matter, each composition of its substance in various relations between the bodies, brings an incomplete answer to this question. Architecture through its materiality and Cinema through its vision of the world are two creative disciplines among others that can bring a Spinozist contribution to the field. Immanence is the key word here: no transcendental intervention, no deus ex-machina, only what is here, the matter and its continuous flow, assembling and disassembling bodies, creating biologies, animating anatomies with no other purpose than its celebration of their being. That is the true joy that Spinoza teaches us: we might not be as free as we think we are, but we are carried by forces that link the whole material world together.


CFP: IX Congresso da Geografia Portuguesa Junho 3, 2013

Posted by paulo jorge vieira in geografias, teoria e epistemologia da geografia, teoria social.


A Associação Portuguesa de Geógrafos (APG) e a Universidade de Évora organizam o IX Congresso da Geografia Portuguesa que se realizará no Colégio do Espírito Santo, em Évora, entre 28 e 30 denovembro de 2013.


Geografia: Espaço, Natureza, Sociedade e Ciência

A Geografia encontra-se hoje em dia confrontada com uma responsabilidade crescente, tendo em conta as expectativas que a sociedade tem em relação à ciência: face a desafios cada vez mais complexos, exige-se de forma mais fundamentada que a ciência assuma um papel inequívoco na produção de conhecimento que apoie a resolução desses mesmos desafios. O Horizonte 2020, que estabelece as orientações para o futuro da actividade científica na Europa até 2020, reforça esta necessidade da ciência contemplar e ajudar a solucionar os desafios societais e que o faça através de abordagens inovadoras, procurando ao mesmo tempo a excelência na produção científica. Mais do que muitas outras ciências, a Geografia trata de questões que nascem na sociedade, no seu funcionamento, na sua relação com a natureza, e na expressão espacial das mesmas. Através de abordagens híbridas, já estabelece pontes entre diferentes sistemas e diferentes perspectivas de análise. Encontra-se assim particularmente vocacionada para analisar e encontrar respostas aos processos complexos com que nos deparamos hoje em dia. O tema do IX Congresso da Geografia Portuguesa pretende justamente reforçar as ligações que a Geografia, enquanto Ciência, estabelece entre o Espaço, a Natureza e a Sociedade, assim como salientar o modo como a Ciência Geográfica evolui tendo em conta estas ligações.

Os sub-temas abrangem as várias perspectivas dentro da Geografia, para que se reforcem e explorem estas ligações, respondendo ao mesmo tempo às questões mais prementes que a sociedade nos coloca.


1. A paisagem revisitada: sistemas socio-ecológicos e resiliência

2. Modelação geográfica e análise espacial

3. Recursos culturais e turismo

4. Sociedade do conhecimento, criatividade, tecnologia e inovação

5. Alterações climáticas e sustentabilidade

6. Cidade: Diversidade e Adversidade

7. Novos desafios para o território desenvolvimento, ordenamento e gestão territorial

8. Processos geomorfológicos, riscos e evolução da paisagem

9. Epistemologias e Histórias da Geografia

10. Oportunidades, novos desafios profissionais e formação


… writing… Maio 26, 2013

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Can we today any longer imagine a philosopher who doesn’t entertain an essential relationship to the question of style? Can we imagine a philosopher who didn’t write? Of course, one can say that Hegel wrote, or that Kant conceived of his system in writing, that both were great composers of written works. But is this the same thing as the philosopher as writer? Hence, the question of writing must be understood to be both more general and more particular (one could say ‘historical’) than the philosophical problem of representation as such, since the contemporary philosopher (or the one who professes to ‘do philosophy’ in its current form and institutional setting) is someone who must reflect on the formal, but also the material, conditions of his or her philosophical project as also a project of writing.

The above statements can be readily supported in the opening pages of the early (and perhaps most systematic) reflections on the relationship between philosophy and writing in, respectively, Difference et Repetition and De la Grammatologie. Deleuze writes: ‘Perhaps writing has a relation to silence altogether more threatening than that which it is supposed to entertain with death’ (Deleuze 1994, xxi); while Derrida writes: ‘Perhaps patient meditation and painstaking investigation on and around what is still provisionally called writing, far from falling short of a science of writing or of hastily dismissing it by some obscurantist reaction, letting it rather develop its positivity as far as possible, are the wanderings of a way of thinking that is faithful and attentive to the ineluctable world of the future which proclaims itself at present, beyond the closure of knowledge. The future can only be anticipated in the form of an absolute danger’ (Derrida 1974, 4).

“The Philosopher and the Writer: A Question of Style” by Gregg Lambert

acordo queerográfico Maio 20, 2013

Posted by paulo jorge vieira in activismo, queer theory, sexualidades e géneros, teoria social.
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O compromisso brincalhão que aceitamos é o de abanar os alicerces da orthographia e da orthologia. Que nasçam novas praxes por todos os lados, por todos os cantos, um avé aos cogumelos linguísticos. Que se pratique o duplo plural ora em constância, referindo sempre “todos e todas”, ora em alternância, usando também “todas” como plural genérico; que se aplique a arroba quando se quiser considerar dois géneros sem repetir a palavra, falando de “velh@s”; que se comunique sem género, onde ainda não foi incrustado; que se criem palavras onde não existiam, falemos “da Presidenta”; que se faça do incómodo X, ou do silencioso *, motivo de conversa, de debate, de desestagnação, falando “dxs pessoas”, “dxs prostitutxs”, ou grafando ”tod*s *s estudantes”; que se parta os joelhos ao “Homem” como símbolo da humanidade e se fale “da Mulher”, ou “dx Trans”; ou que se torne caótica a representação de género, que se deixe explícita a discordância que quiseram apagar do exprimível, falando “da rapaz”, “do diva”; que o façamos mesmo no traduzir, reconhecendo o processo instituído tão político quanto o nosso. Onde a linguagem congelou, façamo-la arder; onde o solo enrijeceu, proliferem os cogumelos linguísticos de todas as formas e feitios, de todas as famílias.

uma proposta de debate e de construção de um alteridade não apenas linguística mas também de práticas, desejos e quotidianos.

aberto à subscrição de tod*s.


… foucault by deleuze… Maio 15, 2013

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muitas leituras possíveis de Foucault surgem e pululam nos últimos anos. a sua obra está em continua (re)leitura, e muitas vezes (re)escrita. mas o pequeno livro de Gilles Deleuze é ainda uma das delícias maiores na (re)configuração do pensamento de Michel Foucault. aqui fica um dos capítulos que merece leitura atenta!