How to Do Things With Words

The Study of Man. By Michael Polanyi. Price, $1.75. Pp. 102. University of Chicago Press, 5750 Ellis Ave., Chicago 37, 1959. One subtitle to Polanyi's challenging and fascinating book might be The Evolution and Natural History of Error , for Polanyi is at pains to expunge what he believes to be the false notion contained in the contemporary view of science which treats it as an object and basically impersonal discipline. According to Polanyi not only is this a radical and important error, but it is harmful to the objectives of science itself. Another subtitle could be Farewell to Detachment , for in place of cold objectivity he develops the idea that science is necessarily intensely personal. It is a human endeavor and human point of view which cannot be divorced from nor uprooted out of the human matrix from which it arises and in which it works. For a good while

Personal Knowledge: Towards a Post-Critical Philosophy

The Anxiety of Influence: A Theory of Poetry

Destination Culture: Tourism, Museums, and Heritage. Barbara Kirshenblatt-Gimblett. Berkeley, Los Angeles, and London: University of California Press, 1998. xviii. 326 pp. 90 halftones, notes, index. $50.00 (cloth), $18.95 (paper).

Destination Culture: Tourism, Museums, and Heritage

Style in Language

This article traces "tradition" as a keyword of Western modernity, circulating between general and scholarly usage and between analytic and ideological applications. After a historical overview, I identify three main orientations: tradition as a communicative transaction, tradition as a temporal ideology, and tradition as communal property. I conclude by proposing that scholars explore yet another working definition of tradition: the transfer of responsibility for a valued practice or performance.

https://www.jstor.org/stable/10.2979/JFR.2009.46.3.233

Tradition: Three Traditions

Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. 1 Kings 4, 26 Ihr aber, ihr Zuhorer der Geschichte vom Kreidekreis Nehmt zur Kenntnis die Meinung der Alten: Dass da gehoren soll, was da ist, denen, die fur es gut sind, also Die Kinder den Mutterlichen, damit sie gedeihen Die Wagen den guten Fahrern, damit gut gefahren wird Und das Tal den Bewasserern, damit es Frucht bringt. But you, you listeners to the story of the Chalk Circle, Learn the opinion of the elders: That what there is should belong to the ones who are good for it, thus Children to the motherly, so that they may thrive Wagons to the good drivers, so that they are well driven And the valley to the waterers, so that it bears fruit. Bertolt Brecht, Der kaukasische Kreidekreis, 1945 In the absence of local knowledge, global judges depend on wisdom. King Solomon, ignorant of the history of the two rival claimants to a baby, was confident of the principle that mothers are naturally loving. Bertolt Brecht, revising the story, argued that the birth mother might not be the best mother, particularly when vested privilege made her overconfident of her entitlements. As a good communist, he mistrusted the Lockean tradition of possessive individualism that equates origins with ownership (Hafstein 2004a, 306). But as a good modernizer, he had global assumptions of his own. In the frame story to his Caucasian Chalk Circle, a Party representative helps two village councils to resolve a dispute over the possession of a valley. The goatherders who have made cheese in the valley since time immemorial agree to surrender it to an agricultural cooperative that has a plan to irrigate it for orchards, a more productive use of the land. (1) Stalinist agricultural reality, in turn, tragically undermined Brecht's assumption that modernizing planners always know best (Scott 1998). In fact, judges' wise assumptions are often undone by historical outcomes. In this article I address a more recent debate over possession: who owns tradition? (Brown 2003; Rikoon 2004; Hafstein 2004a). I suggest that some of the assumptions of global advocates for local communities in current intellectual property struggles may be equally ephemeral. I speak primarily from the experience of my own discipline, folklore. Since the history of commercially recorded music and more with the post-1960s growth of a market for traditional arts, folklorists have repeatedly become involved on an ad hoc basis in disputes over the rights to a particular tradition. Many of these disputes impinge on copyright and other forms of intellectual property law (Cohen 1974; Jabbour 1983; Evans-Pritchard 1987). Others take place in the context of heritage preservation efforts. Folklorists were involved in UNESCO's efforts to establish model provisions for the protection of tradition in 1980 and again in 1989 (Jabbour 1983; Kirshenblatt-Gimblett 2004). With UNESCO's Intangible Heritage initiatives since 1972 and with the creation in 2000 of the World Intellectual Property Organization's Intergovernmental Committee (IGC) on Genetic Resources, Traditional Knowledge, and Folklore, folklorists have been participating more intensively as what John Kingdon calls "policy entrepreneurs" in global initiatives to protect local tradition (1995, 122-24). While we are, as Kingdon says, motivated by a sense that our expertise can contribute importantly to a debate that concerns us closely, some of us may admit that we also fit another of his categories, "policy groupies," eager to be where the action is. And in fact we are gaining a place at the table. Some of our colleagues sit on UNESCO's Intangible Heritage Committee, two representatives from the American Folklife Center of the Library of Congress serve on the U. …

The Judgment of Solomon: Global Protections for Tradition and the Problem of Community Ownership

A Note on Catalonia and the Catalan Language Introduction PART I. REPRESENTING THE FESTIVAL Chapter 1. Between Representation and Presence: The Onlooker Problem Chapter 2. The Patum and the Body Politic PART II. PERSONIFICATION AND INCORPORATION Chapter 3. The Gaze and the Touch: Personhood and Belonging in Everyday Life Chapter 4. The Patum Effigies: Attitudes Personified Chapter 5. The Techniques of Incorporation PART III. UNDER FRANCO: THE OEDIPAL PATUM Chapter 6. Return to the Womb Chapter 7. The Eye of the Father Chapter 8. The New Generation PART IV. THE MASS AND THE OUTSIDE: "THE PATUM WILL BE OURS NO LONGER" Chapter 9. Consumption and the Limits of Metaphor Chapter 10. Reproduction and Reduction Chapter 11. The Patum in Spain and the World Notes References Index Acknowledgments

/pdf/fire-in-the-placa-catalan-festival-politics-after-franco-3zgztuiwgp.pdf

Fire in the Placa: Catalan Festival Politics After Franco

The category of intangible cultural heritage was constituted through recurrent and cumulative acts of comparison referring ultimately back to the representative anecdote of oral tradition, Homeric epic. In turn, once created, the category hailed diverse phenomena into itself, which were rendered thereby into comparable policy objects, the “elements of ICH.” This commentary reviews the analytical contexts invoked in the comparative work of this special issue: liberal modernity, the state, international norms, and folklorists' old purview, face-to-face interaction

https://www.jstor.org/stable/10.2979/jfolkrese.52.2-3.299

From Cultural Forms to Policy Objects: Comparison in Scholarship and Policy

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Sustaining Interdisciplinary Collaboration: A Guide for the Academy

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