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| Forced cultural assimilation for the Tibetans |
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Report: Now that a direct train links Beijing to
Lhasa... many Chinese are settling in Tibet and
bringing Chinese merchandise with them. This city
market used to display the local crafts industry.
But today, Tibetan products are rare.
Tags : France 24 report china tibet |
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Affichage : 524
Durée : 160 s |
| Korean history - cultural plagiarism |
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All comments are welcome. Anyone who uses
repetitive spaming to block the discussion will be
kicked out.
Korean fake history, Say no to Korean cultural
plagiarism.
I am thinking of making version II, if you have
any pictures, historical records, or any evidence
that can prove Korean's cultural plagiarism,
please send me a message, I'll find a way to put
your evidences and thoughts in my video vesion II.
Thanks.
Tags : korean history plagiarism Chinese culture china korea |
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Affichage : 73043
Durée : 263 s |
| Cultural Reggae Mix |
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Tracks:
Stepping Razor - Peter Tosh
Lively Up Yourself - Bob Marley
Real Situation - Bob Marley & The Wailers
Two Bad Daughter - Johnny Osbourne
96 Degrees In The Shade(Intro) - Third World
Fuss Nah Fight- Barrington Levy
Carol - Barrington Levy
I'm Not Ashamed - Culture
Each One Teach One - Jacob Miller
Not Follow Fashion - Lival Thompson
Two Sevens Clash - Culture
Gone Already - Little John
Wild Goose Race - Brigadier Jerry
Tags : tenminmix dj numark cdx denon dancehall reggea reggae ssl djdecks serato vdj virtual torq mixvibes final scratch itch |
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Affichage : 50905
Durée : 608 s |
| Racionais Mcs na Virada Cultural Mil Tretas 1 |
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Mais um episódio de violência policial gratuita
em shows de rap. A PM investiu contra o público
presente na Praça da Sé com bombas de gás
lacrimogêneo e balas de borracha. A justificativa
foi que alguns presentes subiram em uma banca de
jornal para assistir ao show e se recusavam a
descer. Os dois vídeos que fiz mostram Mano Brown
tentando apaziguar os ânimos (ao contrário do
noticiado pela UOL, que o acusou de incitar o
tumulto), e a banda começando a tocar Negro Drama
e Um Por Amor, Dois Por Dinheiro. O apetite da
polícia acabou com a festa. A violência se
espalhou pelo centro da cidade, com PMs ameaçando
até jornalistas com credenciais à vista, e
evacuando a praça e o backstage do evento) com
violência. Fui impedido de documentar as ações
da tropa de choque. O segundo vídeo não consegui
ainda postar aqui, só no Google Videos
http://video.google.com/videoplay?docid=6430292241
424408602
Tags : Racionais Mcs Virada Cultural Mil Tretas São Paulo Praça da Sé violência policial 2007 Negro Drama brasil rap hip hop |
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Affichage : 564890
Durée : 233 s |
| Jean Baudrillard - Cultural Identity and Politics - 2002 1/8 |
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http://www.egs.edu/ Jean Baudrillard, French
cultural theorist, philosopher, political
commentator, and photographer talking about
cultural identity, politics, changing and
becoming. The work of Jean Baudrillard is
frequently associated with postmodernism and
post-structuralism. Seminar for the students at
the European Graduate School, EGS Media and
Communication Program Studies Department,
Saas-Fee, Switzerland, Europe, in 2002.
Jean Baudrillard was a social theorist and critic
best known for his analysis of the modes of
mediation and of technological communication. His
writing, although consistently interested in the
way technological progress affects social change,
covers diverse subjects - from consumerism to
gender relations to the social understanding of
history to journalistic commentaries about AIDS,
cloning, the Rushdie affair, the (first) Gulf War
and the attacks on the World Trade Center in New
York City.
His published work emerged as part of a generation
of French thinkers such as Gilles Deleuze,
Jean-Francois Lyotard, Michel Foucault and Jacques
Lacan who all shared an interested in semiotics,
and he is often seen as a part of the
poststructuralist philosophical school. In common
with many poststructuralists, his arguments
consistently draw upon the notion that
signification and meaning are both only
understandable in terms of how particular words or
'signs' interrelate. Jean Baudrillard thought, as
many post-structuralists did, that meaning is
brought about through systems of signs working
together. Following on from the structuralist
linguist Ferdinand de Saussure, Baudrillard argued
that meaning is based upon an absence (so 'dog'
means 'dog' not because of what the word says, as
such, but because of what it does not say: 'cat',
'goat', 'tree' et cetera). In fact, he viewed
meaning as near enough self-referential: objects,
images of objects, words and signs are situated in
a web of meaning; one object's meaning is only
understandable through its relation to the meaning
of other objects. One thing's prestigiousness
relates to another's quotidianity.
From this starting point Jean Baudrillard
constructed broad theories of human society based
upon this kind of self-referentiality. His
pictures of society portray societies always
searching for a sense of meaning -- or a 'total'
understanding of the world -- that remains
consistently elusive. In contrast to
poststructuralists such as Foucault, for whom the
search for knowledge always created a relationship
of power and dominance, Baudrillard developed
theories in which the excessive, fruitless search
for total knowledge lead almost inevitability to a
kind of delusion. In Baudrillard's view, the
(human) subject may try to understand the
(non-human) object, but because the object can
only be understood according to what it signifies
(and because the process of signification
immediately involves a web of other signs from
which it is distinguished) this never produces the
desired results. The subject, rather, becomes
seduced (in the original latin sense, seducere, to
lead away) by the object. He therefore argued
that, in the last analysis, a complete
understanding of the minutiae of human life is
impossible, and when people are seduced into
thinking otherwise they become drawn toward a
simulated version of reality, or, to use one of
his neologisms, a state of hyperreality This is
not to say that the world becomes unreal, but
rather that the the faster and more
comprehensively societies begin to bring reality
together into one supposedly coherent picure, the
more insecure and unstable it looks and the more
fearful societies become. Reality, in this sense,
dies out.
Jean Baudrillard argued that in late Twentieth
Century 'global' society the excess of signs and
of meaning had caused a (quite paradoxical)
effacement of reality. In this world neither
liberal or Marxist utopias are any longer believed
in. We live, he argued, not in a 'global village,'
to use Marshall McLuhan's phrase, but rather in a
world that is ever more easily petrified by even
the smallest event. Because the 'global' world
operates at the level of the exchange of signs and
commodities, it becomes ever more blind to
symbolic acts such as, for example, terrorism. In
Baudrillard's work the symbolic realm (which he
develops a perspective on through the
anthropolical work of Marcel Mauss and Georges
Bataille) is seen as quite distinct from that of
signs and signification. Signs can be exchanged
like commodities; symbols, on the other hand,
operate quite differently: they are exchanged,
like gifts, sometimes violently as a form of
potlatch. Baudrillard, particularly in his later
work, saw the 'global' society as without this
'symbolic' element, and therefore symbolically (if
not militarily) defenceless against acts such as
the Rushdie Fatwa or, indeed, the September 11,
2001, terrorist attacks against the United States
and its military establishment.
Tags : Jean Baudrillard Photography Philosophy image egs european graduate school culture america symbolic postmodernism |
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Affichage : 22651
Durée : 598 s |
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