Serres and Clifford discuss the nature of time, “contact zone” and knowing as a mobile confluence of fluxes. That it conveys the multiplicities of knowing and being, fluxes of time within cultures. Traditionally, science prescribed a static and fixed subject according to Serres. It reproduced a standing system of being, even though it claims as a process of becoming. Serres views that it’s better to paint a sort of fluctuating picture of relations and rapports like showing an admirable network of forks, some of which mix or silt up, while others open up like a cloud of angels that passes. Thus, it’s made to be seen that a new paradigm is being formed within the social sciences in the shape of mobility. Some recent contributions to forming and stabilizing this new paradigm include work from anthropology, cultural studies, geography, migration studies, science and technology studies, tourism studies, and sociology.
Without social studies sciences there is no increase in the fluidity of a far-reaching systems of mobility. Such mobility include wire and cable systems, the distribution of media satellites, the mobile phone staves that enable unseen waves channels to carry mobile phone messages and the massive infrastructures that organize the physical movement of people and goods. Mobility also includes movements of images and information on local, national, and global media. The concept of communication infrastructures such Internet, mobile phone, and mass media effected the increasingly embedded language of computers. Hence, the hybridity of systems that pool technology and society out of those divergent place that are produces and reproduced. Increasingly making air-terminals to become like cities and cities are bec...
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...hat this is a global technological moment, yet I am living in an inscribed national space. I feel vulnerable because it seems as if the spaces for disconnection and reconnection have become more dangerous. This space of shadow is absurdly including the issues of citizenship as the frame of belonging. As a legal Alien, I was always and already suspect and the identity of the definition of citizenship in times of crisis to be very restricted and to this unknowingly ignorance of time and the conception of academic pit. This desire that Serres and Clifford both tries to articulate is about interrupting and benefiting those who might be seen as messengers in-between space and that it is an important awareness of insider to learner. They both seem to agree that it has become a space to highlight the cracks of how we are shaped and framed or how we can work against that.
Paul Goldberger explores this theme in his essay, “Disconnected Urbanism,” where he explains how cell phones have rendered public spaces, such as urban streets, less public. Likewise, because of cell phones and other electronic devices, humans have grown lazy and impatient. Nonetheless, Goldberger explains, “Remember when people communicated with Europe by letter and it took a couple of weeks to get a reply? Now we’re upset if we have to send a fax because it takes so much longer than e-mail” (558). This demonstrates how Americans have grown accustomed to swift communication, thus leading them to become lazy or comatose; if an individual is attempting to create plans they may prefer to send out a text message rather than a phone call since it is a rapid communication method. However, when conversing with another individual via text message and that individual does not reply immediately, the person may become agitated or anxious. This is a negative result of progress which could affect humans, especially when considering a job; a grand array of individuals may apply for a job and several may be seeking a reply immediately, however, that is highly unlikely. It is with this growing anxiety that countless individuals have become inattentive. Even so, the younger generations of Americans are also dealing with a
Even if these students have achieved the highest honors and have the brains of an engineer, they aren’t able to reach their greatest potential because they simply do not have documents. Those who are undocumented are doomed to working backbreaking jobs that pay substantially below minimum wage. Spare Parts has challenged and shown me that it takes an immigrant double, or even triple the amount of toil to achieve anything in life. These boys endeavoured through adversities that many of us will never encounter. Luis luckily had a green card, but Lorenzo, Oscar, and Cristian were all living under the fear of deportation. They all wanted more after graduating from Carl Hayden but their dreams quickly vanished because the reality was that they’re illegal immigrants. When we hear the word “immigration”, we automatically think “illegal”, but what we don’t see is that these illegal immigrants are trying to reach their own American Dreams by coming to America. As the author includes Patrick J. Buchanan’s perspective on immigrants, “...families came to the United States to leech off government services.” (35), it shows us how immigrants are perceived.
Bentley, Jerry H., and Herbert F. Ziegler. Traditions & Encounters: A Global Persepective on the Past. Ed. Jessica Portz. 5th ed., 2011. 290-295. Print.
The boundary demands a perception of the cultural, political and social features that signifies enclave differences of the area. To behold ones vision for education and the future excludes all boundaries, they have no limit or territories. One only has to exceed the imagination and break all confines of learning. In its original and strictest forms, “Sensation and reflections are the boundaries of our thoughts.”(Locke) …But still his native country lies beyond the boundaries of the skies.”(Cotton)
Lingis (1994) indicates that “One exposes oneself to the other-the stranger, the destitute one, the judge-not only with one’s insights and one’s ideas, that they may be contested, but one also exposes the nakedness of one’s eyes, one’s voice, and one’s silence, one’s empty hands” (p. 11). This “other community” comes into being when the stranger is exposed, having no common rational discourse with us. This stranger or intruder disrupts or intentions and makes us question our own cultural coding, “arresting one’s own intentions” during their encounter.
Nussbaum argues that thinking as a world citizen is a form of exile of patriotism’ comfortable and easy sentimentality for and consider our lifestyles from the point of view of justice. To do this we must recognize humanity wherever you are and to grant full reason and moral capacity and our loyalty and respect. The author emphasizes the value of the cosmopolitan stance, because people recognized what is important to them: their aspirations to justice and reasoning ability. However, to be a citizen of the world does one not have to give up local identifications. Always think of ourselves as beings surrounded by a series of concentric circles around which is the greatest of all, that of humanity and the task of the cosmopolitan will "attract these circles to the center" for all humanity is as familiar to us as our compatriots. For the author; this means that American students can still be seen themselves as being defined in part by their particular affections, but they should also learn to recognize humanity. Thus would the world citizenship at the core of civic education.
Cohen, Jeffrey H, and Sirkeci Ibrahim. Cultures of Migration the Global Nature of Contemporary Mobility. Austin Texas: University of Texas Press, 2011.Print
Networks are demonstrated not only as a present technology but also a new figure of power and a management form which is decentralized. The world is transformed by globalization into a network society which is constructed by numerous connections that link
"Social Time: The Heartbeat of Culture", is an article for Robert Levine and Ellen Wolff, it extend readers with the authors’ viewpoints and research about ‘time-sense’ in different cultures. Robbert and Wolff emphasize that there is difference of ‘time-sense’ in two levels, which are inter cultural and cross cultural. When we move into a new culture, understanding the differences of ‘time sense’ might help us to set ourselves to new people and also new places. The author also describe how ‘time sense’ vary in different cultures is more explained by the author’s experience and research. Having lived in Brazil meaning "tomorrow" referring to that Brazilians usually defer whatever they need to do. To find out if "the ‘manha’ pattern oversimplified the real Anglo/Brazilian differences in visualization of time", Robert did the research to compare the ‘time sense’ between college students in Brazil and Fresno, California. The result showed that students from Brazil have more flexibility in ‘time sense’ than students from California, and that because Brazilian have different ideas of time...
Innovations such as the advent of global telecommunications have has a market impact on the structure and functioning of the global economy. The effects of macro level technology change are encapsulated in the concept of economic long cycle of expansion and contraction in the rate of economic development. Pacione 2009 stated that the first of these cycle of innovation was based on early mechanisation by means of water power and steam engines, while the most recent and still incomplete cycle is based on micro – electronics, digital telecommunications, robotics and biotechnology. The different technology eras represented by Kondratieff cycles shape not only the economy but also the pace and character of urbanisation and urban change. Technological changes that directly affect urban form also occur at the local level for example the manner in which advances in transportation technology promoted suburbanisation. Emergence of telecommunications. According to de Jager, 2008 the competitive urban environment is continually changing as a result of globalisation and technological
In her article “Global Pathways. Working Class Cosmopolitans and the Creation of Transnational Ethnic Worlds,” Pnina Werbner critiques some of the Eurocentric ideas propagated by immigration scholars. However, in her efforts to do so, Werbner simply continues to perpetuate Eurocentric, hegemonic theories, albeit different theories than the scholars she discusses. In her discussion of the differences between cosmopolitan and transnational/migrant flows of people, Werbner falls into the pitfalls of perpetuating the Eurocentric assignments of agency and blame to certain groups. Her discussions of various migrant groups become problematic in that she fails to significantly acknowledge the aspects of social stereotypes and institutional racism which contribute to the classifications of migrants in the contemporary sphere. Instead, the author continues what appears to be a scholarly trend in the works she herself criticizes by suggesting that migrant groups choose to isolate themselves and distance themselves from the cultures of their host countries. The work of Pnina Werbner, while interesting and in many ways a valid contribution to her field, is problematic in its failure to step outside of the hegemonic narrative in regards to migrant classification.
Who am I? Wrestling with identity— our history, our culture, our language— is central to being human, and there’s no better way to come to grips with questions of identity than through the crossing of borders. The transcendence of borders reveals the fluid nature of identity, it challenges absurd notions of rigid nationalities, and highlights our common humanity. It is no coincidence, then, that my experience as an immigrant has shaped my academic journey and pushed me to pursue graduate studies.
Hybridity and National Identity in Postcolonial Literature. Every human being, in addition to having their own personal identity, has a sense of who they are in relation to the larger community—the nation. Postcolonial studies are the attempt to strip away conventional perspective and examine what that national identity might be for a postcolonial subject. To read literature from the perspective of postcolonial studies is to seek out—to listen for, that indigenous, representative voice which can inform the world of the essence of existence as a colonial subject, or as a postcolonial citizen.
‘Structure, Sign and Play in the Discourse of the Human Sciences’ (Derrida, 1978: 278 –293) may be read as the document of an event, although Derrida actually commences the essay with a reservation regarding the word “event”, as it entails a meaning “which it is precisely the function of structural – or structuralist – thought to reduce or suspect” (278). This, I infer, refers to the emphasis within structuralist discourse on the synchronous analysis of systems and relations within them, as opposed to a diachronic schemata occupied with uncovering genetic and teleological content in the transformations of history.
Through the course of this semester we have been learning about the topic ‘global citizenship’. A broad based topic that had no exact definition tied to it. In and out of class we have been asked to read a number of articles and book passages to help us form a definition of what exactly the term global citizenship means to us.