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On the Edge: Fate and Flourishing in the Fringes 《边缘:边缘的命运与繁荣
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2237769
Theophilus Kwek
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
Tale of the Dreamer’s Son 梦想者之子的故事
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2238421
Dina Zaman
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
The Sand Man 沙人
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2238416
William Jamieson
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
Mediating Aotearoa: Essays on Māori Culture; Wow 调解Aotearoa: Māori文化论文集哇
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2238429
Yingjie M Cheng
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
A Space for Freedom of Thought and Expression: An Interview with The Mekong Review’s Kirsten Han 一个思想和表达自由的空间:专访《湄公河评论》的韩克尔斯滕
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2238405
Sudhir Vadaketh
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
The Great Reclamation; The Age of Goodbyes 大开垦;告别的时代
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2238425
Kwan Ann Tan
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
People Everywhere: Three Books on Authoritarianism and Resistance 人民无处不在:三本关于威权主义和抵抗的书
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-11-20 DOI: 10.1080/02690055.2023.2238417
Reuven Pinnata
Published in Wasafiri (Vol. 38, No. 4, 2023)
发表于《Wasafiri》(第38卷第4期,2023年)
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引用次数: 0
People of Nowhere; Burma, 2021; The Fall of Revolution 无处可去的人》;《缅甸,2021 年》;《革命的陨落
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-10-02 DOI: 10.1080/02690055.2023.2238412
Maung Htike Aung
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引用次数: 0
Eruptions: Poulomi Basu and the art of renewal 火山喷发:波罗米巴苏和复兴的艺术
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-07-03 DOI: 10.1080/02690055.2023.2208959
L. Hingley
This paper considers the vision and practice of Indian born transmedia artist Poulomi Basu. It takes Basu's exhibition ‘Eruptions: a decade of creation' (SIDE Gallery 2021) as a starting point to explore her use of analogue and digital photography, film, print, and virtual reality (VR) as tools for collaboration and storytelling with women in India and Nepal. The artist's interview and accompanying images showcase the evolution of Basu’s work and imagination through the projects To Conquer Her Land (2009-12); Blood Speaks: A Ritual of Exile (2013-18) and Centralia (2010-21). Exposing the contemporary injustices and the disinheritance brought by British colonial divisions of land and power, including those along religious lines, the multifaceted stories within these works respond to an important critical juncture. They look back to the past as well as to the present post-colonial struggles in which the complexities and contradictions of tradition are brought firmly into question.
本文考察了印度裔跨媒体艺术家Poulomi Basu的视野和实践。它以巴苏的展览“喷发:十年创作”(SIDE Gallery 2021)为起点,探索她使用模拟和数字摄影、电影、印刷和虚拟现实(VR)作为与印度和尼泊尔女性合作和讲故事的工具。艺术家的采访和随附的图片展示了巴苏在“征服她的土地”(2009-12)项目中的工作和想象力的演变;《血在说话:流放的仪式》(2013-18)和《Centralia》(2010-21)。这些作品揭露了当代的不公正,以及英国殖民时期对土地和权力的划分所带来的剥夺继承权,包括宗教方面的划分,这些作品中的多面故事回应了一个重要的关键时刻。他们回顾了过去,也回顾了目前的后殖民斗争,在这些斗争中,传统的复杂性和矛盾受到了坚决的质疑。
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引用次数: 0
Spinning stories: India, Diaspora, and the internet novel 旋转的故事:印度、散居和网络小说
IF 0.3 4区 社会学 Q2 Arts and Humanities Pub Date : 2023-07-03 DOI: 10.1080/02690055.2023.2208972
Saba Ahmed
Finding myself in a perfectly delightful rabbit hole on the Internet, I learn that the word ‘gossip’ comes from theOld English god-sibb, to mean one who contracted spiritual affinity with another by acting as a companion at a baptism, at a time when womenfolk attended a birth to offer support and talk. It figures that themen around, annoyed by the influx of chattering women, might have lent the word its negative associations of idle prattle as we have it in modern usage. But the ancient promise of gossip as a site for something sacred, for connection, is alluring. The Internet – our modern-day baptismal font where we congregate to go over the day’s news – has a way of making us feel more clued up, and simultaneously invoking the existential dread of not being in the know, or of never being able to know enough, or even of not knowing what to do with all the scraps of information we acquire. (My own pleasurable detour in semantics quickly dulls when I remember I’m on a deadline to write this essay.) To consider the Internet linguist Gretchen McCulloch’s observation in Because Internet (): ‘Writing and weaving are both acts of creation by bringing together. A storyteller is a spinner of yarns, and the internet’s founding metaphor is of a web’ (). The question of how to represent the Internet in contemporary literature – how to tell a story in the digital age – has been taken up by the North American millennial writers Patricia Lockwood and Lauren Oyler to different effects. But might the Internet novel be more universal in scope? Is it possible that our ancestors could have read these works and identified with the human impulse to know more, want access to more? North-West Londoner Sheena Patel’s debut novel I’ma Fan uses the form of the fragment tomimetically enact the feeling of doom-scrolling, but there’s something stickier and wilier about her textual choices. The open interstices of the World Wide Web – its silken network promising the ‘optics of transparency and democracy’, as Patel’s narrator notes () – is actually structured by complicated algorithms and market forces, holes and gaps, and rotting hyperlinks. I’m reminded of how Instagram, Facebook, and other tech firms have made the work of Palestinian creators less visible, for instance, via shadow banning, and sometimes outright deletion and erasure. Or the more insidious way that social justice slideshows on Instagram can neutralise and flatten revolutionary ideals into something performative, gestural, and disembodied. I’m a Fan is fuelled by the narrator’s corrosive emotions, turning in one moment from rage to anguish to despair to wistful longing, rarely letting up for breath. It’s as though the unnamed narrator – a young woman of colour – is aggressively online, furiously clicking through the innumerable open tabs of her mind, accessing memories of her interactions with the problematic older man she wants to be with as if they’re data streams, logging in on Instagram to hate
当我发现自己在互联网上陷入了一个非常令人愉快的兔子洞时,我了解到“八卦”一词来自古英语中的上帝sibb,意思是在洗礼时作为同伴与他人产生精神上的亲密关系,而此时妇女们正参加分娩,提供支持和交谈。它认为,周围的人对喋喋不休的女人的涌入感到恼火,可能会把这个词与现代用法中的闲聊联系在一起。但八卦作为神圣事物和联系的场所的古老承诺是诱人的。互联网是我们现代的洗礼字体,我们聚集在这里浏览当天的新闻,它有一种方式让我们感觉更清楚,同时唤起我们对未知、永远无法知道足够的信息,甚至不知道如何处理我们获得的所有零碎信息的生存恐惧。(当我记得我即将到写这篇文章的最后期限时,我自己在语义上愉快的迂回很快就变得迟钝了。)想想互联网语言学家格雷琴·麦卡洛赫在《因为互联网》一书中的观察(): ‘写作和编织都是通过结合而创造的行为。讲故事的人是一个编织者,而互联网的创始隐喻是一个网络(). 如何在当代文学中代表互联网——如何在数字时代讲述一个故事——这个问题已经被北美千禧一代作家帕特里夏·洛克伍德和劳伦·奥勒提出,产生了不同的影响。但是,网络小说的范围会更普遍吗?我们的祖先有可能阅读过这些作品,并认同人类想要了解更多、想要获得更多的冲动吗?西北伦敦人希娜·帕特尔(Sheena Patel)的处女作《我是范》(I'ma Fan。正如帕特尔的叙述者所指出的,万维网的开放空隙——其光滑的网络承诺“透明和民主的光学”() – 实际上是由复杂的算法和市场力量、漏洞和漏洞以及腐烂的超链接构成的。我想起了Instagram、Facebook和其他科技公司是如何让巴勒斯坦创作者的作品变得不那么显眼的,例如,通过影子禁令,有时甚至是彻底删除和擦除。或者更阴险的方式是,Instagram上的社会正义幻灯片可以将革命理想中和并扁平化为表演性、手势性和非实体性的东西。《我是粉丝》被叙述者的腐蚀性情绪所激发,在一瞬间从愤怒到痛苦,从绝望到渴望,几乎没有喘口气。就好像这位未透露姓名的叙述者——一位有色人种的年轻女性——正在积极地上网,疯狂地点击她脑海中无数打开的标签,访问她与她想和之在一起的有问题的年长男性互动的记忆,就好像这些记忆是数据流一样,登录Instagram讨厌跟踪她痴迷的女人,一个拥有六位数图书交易的有影响力的人,他的地位和安逸与财富和白人隔绝。帕特尔的声音发自内心;她对互联网高低语域的使用偶尔会让人感到厌烦和可爱,夹杂着蜘蛛般的斜体和讽刺波浪(“我想用翻白眼的方式说——我知道——”),表达性的拉长(“oooooohhhhhhkkkaaayyyy”),
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