OJS at Oregondigital.org (Oregon State University / University of Oregon)
Not a member yet
2079 research outputs found
Sort by
“The Indefensible Story” by Edgardo Cozarinsky
No full text“El relato indefendible” was originally published in 1973 and included in Museo del chisme (2005) and Nuevo museo del chisme (2013).
Edgardo Cozarinsky, Argentine writer, critic, and filmmaker, was born in 1939 into a Jewish Ukrainian immigrant family. His career was marked by wide-ranging and impactful contributions to several fields. He studied literature at the University of Buenos Aires and later collaborated with Silvina Ocampo, Adolfo Bioy Casares, and Jorge Luis Borges. He founded a film criticism review, Flashback, and proceeded to direct a series of critically acclaimed feature films from Les Apprentis Sorciers (1977) to Ronda nocturna (2005), including … (1971) also known as Puntos suspensivos, his “most notorious work,” which premiered at the Cannes Film Festival. During his time living in Paris and Buenos Aires, he wrote extensive collections of film criticism, short fiction, creative non-fiction, literary criticism, and novels. His Vudú urbano (1985), a hybrid literary-essayistic work, was prologued by Guillermo Cabrera Infante and Susan Sontag. In the 1970s, Cozarinsky received the best essay prize from the newspaper La Nación for his erudite and sprightly poststructuralist essay “El relato indefendible,” translated here. This essay—later included in Cozarinsky’s gossip anthologies Museo del chisme (2005) and Nuevo museo del chisme (2013)— theorizes the cultural practice of gossip, previously considered reprehensible and vulgar, unfolding and appreciating its participation in all literary practice, especially in the works of Marcel Proust, Henry James, and Jorge Luis Borges. As Cozarinsky says, “In its circulation, in its modification, gossip reproduces the general movement of history and human knowledge, as well as the movement of that narrative practice that is a feature of that knowledge and a metaphor for that history.” Surviving a cancer diagnosis in the 1990s, Cozarinsky continued to write prolifically and to affectionately guide a generation of literary and cultural contributors until his death in June 2024
Notes on a Contested Concept
Get PDFIntroduction to vol.13: Neue Heimat(en): A Contentious Concept Reconsidered
 
Book review. Ana Fernández Cebrián. Fables of Development: Capitalism and Social Imaginaries in Spain (1950-1967).
No full textBook revie
Tooth Beads in Two Hunter-Fisher-Gatherer Societies of Northern Europe
No full textBeads made from animal teeth were an important form of decoration among hunter-gatherer societies in Northern Europe. The analyses presented in this paper are based on questions regarding the design of the beads, the choice of animal teeth, their placement on the costume, and the exchange of beads. For these analyses, two sites with partly different conditions have been selected, one located in northern Latvia (Zvejnieki), and the other in southernmost Sweden (Skateholm). The former covers a long period of use with a large number of graves, while the latter has a smaller number of graves, but these have been studied using new methods of analysis
An XRF Elemental Analysis of Prosser Molded Beads from Southern Oregon
No full textProsser molded beads were made in France and Bohemia from the 1860s to the 1970s for trade in Africa and North America. Extensive sales and distribution networks were created by the Bapterosses (France) and Redlhammer (Bohemia) companies to both continents. Their innovative manufacture makes them visually and chemically distinct. In this study, 175 Prosser molded beads found in an archaeological context in south-central Oregon were examined with XRF. The purpose of the study is to determine if elemental analysis can be used to understand where and when Prosser molded beads were manufactured. Three groups of elements that are chemically related, either naturally or by deliberate addition, were examined to identify which of them showed statistically significant variation in the composition. Results show chemical variation between beads of the same color that fall into at least two distinct production groups
Meighan, Clement W. Glass Trade Beads in California, edited by Elliot H. Blair
No full textReview of Meighan, Clement W. Glass Trade Beads in California, edited by Elliot H. Blai
Rage Against the Teaching Machine: A Review of Audrey Watters’ Teaching Machines: The History of Personalized Learning [Archived]
Get PDFIn Teaching Machines: The History of Personalized Learning by Audrey Watters, the author offers a comprehensive examination of the historical context and implications of educational technology in American classrooms. Ben Whitmore's review delves into Watters' central thesis, emphasizing her cautionary message about the enduring influence of behaviorist ideas on modern education. The review highlights the persistent parallels between B.F. Skinner's teaching machines and today's learning management systems, emphasizing the need for a critical, human-centered approach to educational technology. It encapsulates Watters' call for educators, politicians, and tech leaders to resist the allure of automation and prioritize the agency of teachers and students in shaping the future of education
“Nuestros salvajes filipinos”: Settler Encounters and Black Indigeneities in Mexico and the Philippines
Get PDFIn this essay I develop a relational analysis placing Asian and Latin American racial discourses into conversation. My analysis here seeks to grasp with greater clarity the discrepant ways that Blackness, Indigeneity, and Asian identities are articulated in distinctly and distantly elaborated nation-building projects through mestizaje—a Philippine mestizaje and one originating in Mexico. I move us through an analysis of both Pedro A. Paterno’s ethnological study on Indigenous Philippine Blackness, Los Itas (1915), and José Vasconcelos’s La raza cósmica (1925) as part of a global mestizo archive that is situated in the longue durée of the nineteenth century. The Aetas (or Itas), also commonly known by the Spanish term “Negritos,” are a community of phenotypically Black peoples that inhabit the mountainous regions of the northern Philippines in the island group known as Luzon. They have been a well-known community in the historical and cultural construction of Filipino racial identity. I examine the ways that the Aetas offered evidence of a Blackness that was transformed into a marker indexing the retrogression and development of the “Orient.” The dyad of civilization and barbarism in the Philippines pivoted on the dialectical antinomy of the Orient and Blackness. While the Philippines was not a site of and was far-removed from the transatlantic world, the physical darkness and qualitative Blackness of Indigenous peoples in the Philippines, the Indian subcontinent, and the Antipodes braid together the logics of Orientalism and Blackness in ways that are of interest to a transnational vista of race. This gesture of theoretical braiding of racial logics seemingly more germane to the Atlantic world with racial discourse in the Philippines invites questions on the ways that Blackness and Indigeneity in US-based and Latin American scholarship are treated. In the final analysis, I argue that through the comparison of these different mestizajes that the Asian political subject formation breaks from Indigeneity through the disarticulation of both Asianness and Indianness from Blackness. However, Blackness, as I'll explore, counterintuitively serves as a foundational heuristic device articulating Philippine racial identity through the prism of settler-native encounter. In my view, the racial scientific basis for Philippine racial identity being rooted in a conquest narrative of Malays conquering Indigenous “Filipinos” whose primitivity is indexed by Blackness has the potential to greatly reshape Philippine and Filipinx historiographies of race. This case study, I argue, provides compelling historical paradigms for thinking creatively and in coalition across Asian American, Latinx, Black, and Indigenous community and political formations in the present. En este ensayo propongo un análisis relacional explorando las intersecciones entre discursos raciales asiáticos y latinoamericanos con el fin de aprender con más claridad las maneras discrepantes que ideas sobre lo negro, la indigeneidad, y la identidad asiática se articulan en proyectos nacionales construidos a través del mestizaje—un mestizaje filipino y otro desarrollado en México. Analizo un estudio etnológico llamado Los Itas (1915) por Pedro A. Paterno y La raza cósmica (1925) por José Vasconcelos sugiriendo que los dos forman parte de un archivo mestizo global que se ubica en la longue durée del siglo diecinueve. Los aetas o los itas, también conocidos por su nombre en español “los negritos,” son una comunidad de personas fenotípicamente negras que habitan en las regiones montañosas de la isla norteña de las Filipinas, Luzón. Ellos se conocen como comunidad importante en la construcción histórico y cultural de la identidad racial filipina. Examino las maneras a través de las que los aetas evidenciaron una negritud que se trasformó en un índice de la retrogresión y el subdesarrollo del “oriente”. El binario entre la civilización y la barbarie en las filipinas giraba en torno a la dialéctica entre el oriente y la negritud. Aunque las Filipinas no formaba parte del mundo atlántico, la complexión más oscura y la negritud cualitativa de los pueblos indígenas de las Filipinas, el subcontinente de la India, y en Nueva Zelanda y la Australia, conectan la lógica del orientalismo y de la negritud en una manera que ampliaría una vista transnacional de la raza. Este gesto de conexión teórica de varias lógicas raciales evidentemente más relevantes para el mundo atlántico con discurso racial en las Filipinas invita cuestionamiento sobre las maneras en que la negritud y la indigeneidad están tratadas en la investigación estadounidense y latinoamericana. Sostengo que, a través de una comparación de estos diferentes “mestizajes”, el sujeto político asiático se desarticula de la indigeneidad a través de la desarticulación de los dos (lo asiático y lo indígena) de lo negro. Sin embargo, la negritud, como exploraré, sirve como el dispositivo fundacional heurístico articulando la identidad racial filipina a través de una lente del encuentro entre el colonizador y el nativo. Bajo mi perspectiva, la base científica racial para la identidad racial filipina se conceptualiza a través de una narrativa de los malayos como conquistadores quienes conquistaron a los filipinos indígenas cuya primitividad se indica por su negritud. Entender esta conceptualización de los malayos como conquistadores tiene, opino yo, el potencial de reevaluar las historiografías de la raza filipina. Este ensayo ofrece paradigmas históricos hacia la meta de repensar las fronteras entre formaciones políticas y comunitarias entro lo asiático, latinoamericano, negro y indígena