tag:blogger.com,1999:blog-53545169837525085652024-03-25T16:34:55.365-07:00James HorroxExcisions & MarginaliaJames Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comBlogger26125tag:blogger.com,1999:blog-5354516983752508565.post-9470223588554174892023-01-15T01:24:00.008-08:002023-12-13T11:27:15.128-08:00A Living Revolution: Reviewed in HaGalil<p style="text-align: left;"><span style="font-family: inherit; font-size: small;"><span>Professor <a href="https://de.wikipedia.org/wiki/Siegbert_Wolf" target="_blank">Siegbert Wolf</a> - </span></span><span style="font-family: inherit; font-size: small;"><span>one of Germany's leading scholars of Gustav Landauer and Martin Buber - was </span></span><span style="font-family: inherit; font-size: small;"><span>someone I always wanted to meet back in my PhD days. Our paths never crossed, but I was pleased to see that the recently-published German edition of <a href="https://www.amazon.com/Living-Revolution-Anarchism-Kibbutz-Movement/dp/1904859925" target="_blank"><i>Living Revolution</i></a> edition has somehow made its way onto his desk. The following is my translation of Wolf's essay on the book, published in</span></span><span style="font-family: inherit; font-size: small;"><span> <a href="https://www.hagalil.com/2022/04/gelebte-revolution/" target="_blank"><i>HaGalil</i></a> in April 2022</span></span><span style="font-family: inherit; font-size: small;"><span>. (All translation errors my own etc...) </span></span></p><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span><p></p><p style="text-align: center;">* * *<br /></p><p style="text-align: left;"></p><h2 style="text-align: left;"><b>A Living Revolution: Anarchism in the Kibbutz Movement </b></h2><p><i>Siegbert Wolf</i> <br /><br />Alongside the anarchist collectives in Spain from 1936 to 1939, the kibbutz movement is one of the most important and long-lasting social experiments, and at the same time one of the 20th century’s “most important practical experiences of self-government” (p. 190). The social and religious philosopher Martin Buber (1878-1965) emphasised the cooperative settlement movement in Eretz Israel as “new territory of social organisation”[1] with regard to communitarian community projects in Europe and North America. He praised the kibbutzim as the most remarkable socio-utopian venture undertaken to date, combining production and consumption, industry, agriculture and crafts. Buber’s scepticism about social hierarchies and state centralism underpinned his continued sympathy for a free, egalitarian restructuring of society: a cooperative, federalist association in self-organised, grassroots-democratic and decentralised social and economic communities. <br /><br />With his book, first published in 2009 and now also available in German, political scientist <a href="https://jameshorrox.com/" target="_blank">James Horrox</a>, who conducted numerous interviews and discussions with kibbutz members, scholars and activists in Israel, Europe and North America, presents a detailed and readable study of the more than 140-year history of the kibbutz movement and its anarchist influences. While the importance of the kibbutzim in “the process of founding a nation and in the reorientation of an entire population” (p. 10) is well known, this is less true of the fact that the kibbutz movement, as an egalitarian and communitarian community, is “the ideological offspring of the anarchist tradition” (p. 11). It is this connection between the cooperative-federative commune movement and anarchist social utopia that Horrox’s study explores. <br /><br />At the end of the 19th century, as a result of anti-Semitic pogroms and economically desperate conditions Jews in Eastern Europe in particular were looking for a new combination of social-revolutionary radicalism with regard to their Jewish identity, and found this, partly, in (non-statist) cultural Zionism, and in the cooperative settlement movement in Palestine. As a result, a growing number of voices favored a socialist-Zionist perspective, i.e., focused on building their own society in which Jews were no longer at the mercy of the benevolence of a Christian majority population. Above all, Jewish anarchists emphasised the need for a communitarian society through libertarian cooperative kibbutzim in Eretz Israel. Marxist ideas, on the other hand, which would subsequently become more prominent in the 1920s, “were unable to exert any formative influence on the reality of life in the kibbutz” (p. 124). <br /><br />Horrox elaborates in detail on the ideological foundations of the self-organising kibbutzim, which were based, at least initially, on collective ownership of land and means of production, joint work, mutual aid, social equality, local autonomy and direct democracy. Here he recalls Peter Kropotkin’s (1842-1921) anarcho-communist conception of the “industrial village” and “mutual aid” directed against industrial capitalism, as well as the principle of “to each according to their needs”. Gustav Landauer's communitarian anarchism, which called for the creation of the socialist society of the future in the ‘here and now’ by practicing new social arrangements in the relationship between people and nature, was widely received. Although Landauer was not himself an adherent of political Zionism, he followed the Jewish settlement movement with sympathetic interest, as documented in his 1919 correspondence with Nahum Goldmann (1895-1982), who later became President of the World Jewish Congress and the World Zionist Organization (pp. 204-208). Besides Martin Buber, through whom Landauer’s anarchism reached socialist Zionist circles, other role models for this libertarian socialist communitarianism were the Hebrew writer <a href="https://jameshorrox.com/writing/a-d-gordon/" target="_blank">Aharon David Gordon</a> (1856-1922), who in his writings described a “love of physical work and nature” (p. 42) and was influenced by the agrarian anarchism of Leo Tolstoy (1828-1910), and the socialist-Zionist politician Chaim Arlosoroff (1899-1933). <br /><br />The main part of Horrox’s study is devoted to the history of the kibbutzim, their beginnings and foundations from the late 19th century, and their social context. Of the six Aliyot [waves of Jewish immigration] to Eretz Israel, mainly from Eastern Europe, the actual founding of socialist kibbutzim is closely linked to the second (1904-1914) and third Aliyot (1919-1923): “The lifestyle they practiced was based on political and material equality, freedom, democracy, and collective ownership of property. The main concern of the community was the abolition of all hierarchy and rank. […] The decision-making structure was based solely on direct democracy.” (p. 34) <br /><br />The founders of these kibbutzim were guided by “clearly defined substantive objectives” and “principal convictions” (p. 57) of revolutionizing all areas of life, largely based on the history, theory and (communitarian) practice of anarchism: “This new anarchist society should be created around a participatory economy and be free from any government and external administration.” (p. 58) Added to this was the idea of joining the collective settlements together into a federalised structure: “The movement worked throughout the 20th century on this federative basis via the principle of mutual aid among the kibbutzim, notwithstanding the complex and extensive processes of divisions and unifications [within and between federations] during this period.” (p. 121) <br /><br />As part of the socialist communitarian movement, the kibbutzim saw themselves as ecological, self-governing, post-capitalist communities based on the freedom of the individual, socially just and free from domination, with grassroots democratic decision-making processes, collective ownership of property and means of production, egalitarian income, collective distribution of goods, communal kitchen and dining arrangements, equality between the sexes, collective and co-educational education and rejection of the traditional (nuclear) family, rotation of job roles, elimination of status differences between manual and mental labour, and guaranteeing the basic needs of all kibbutz members (food, housing, education and healthcare) were met by the collective. <br /><br />“The Zionism of the early kibbutzniks had never envisioned a national renewal which could take the forms of the process of state-building” (p. 86). Eretz Israel offered “an opportunity to build an entirely new form of society,” not to bring about a nation-state with a capitalist economy. The focus on founding and defending Israel came later. Horrox uses the example of the anarcho-syndicalist Augustin Souchy (1892-1984), who met Gustav Landauer in Berlin before World War I and travelled to Israel several times after World War II, to illustrate that many non-Jewish anarchists also succumbed to the fascination of the cooperative collective movement. Souchy, who met Martin Buber in Jerusalem and visited numerous kibbutzim, wrote: “My deepest impression […] was the harmonious community life in the kibbutzim. The transformation of desert land into a garden with no prospect of material gain would hardly have been possible under these severe conditions on the basis of private property. But the spirit of community made it happen. What I saw in Israel was the best confirmation for me that my childhood ideal can be realised and that free socialism is not a utopia.”[2] <br /><br />The history of the Jewish cooperative settlement movement can be divided into four periods. The first, social-utopian period from 1907 to 1935, in which libertarian socialist influences were widespread. The second phase, from 1936 to 1949, is seen as the “heyday” of the kibbutzim. In the years from 1950 to 1966, the cooperative movement lost importance as a result of the founding of the state in 1948 and increasing institutionalisation and party influence. From 1967 to the late 1980s, it went through a period of industrial transformation. At the same time, since the 1970s, among some in the intellectual circles of the kibbutz movement there has been an increased preoccupation “with ideological questions”, a “renewed turn to Buber and Landauer” (p. 88) and to anarchism: “Although it was, by that time, too late to turn back the clock, figures like Landauer again became an intellectual inspiration for many kibbutzniks. The kibbutz movement began to recognise the deep debt it owed to its anarchist predecessors” (p. 89). <br /><br />The economic crisis in Israel in the 1980s also forced the kibbutzim to make economic adjustments, for example with increasing professionalisation in the areas of management and financial administration. The collectivism of the kibbutzim is still, to this day, suffering as a result. Horrox sees the reasons why the utopia envisaged by many in the kibbutz movement’s founding generation ultimately failed to materialise in the long term in the fact that the “dream of the early communards was systematically manipulated and instrumentalised by the emerging Zionist institutions of a state-in-waiting” (p. 127). The decline of the original libertarian impulses within the kibbutz movement after the founding of the state of Israel did not go unnoticed by Martin Buber either, but at the same time, he remained hopeful for their renewal and resurgence: “In the past, the kibbutz movement had an indirect impact on human coexistence in the city and in rural settlements, and at the same time had a tremendous direct impact on the hearts of young people in the diaspora. This second influence is less profound today, while the first has disappeared altogether. I am far from blaming the people of the kibbutz for this. I know very well the role of the politicisation of our life as well as the growing dependence on the world market etc. Nonetheless, the fact is that I used to feel the power of the actualising spirit and I don’t anymore. But do not think that I am in despair, because I am pinning my hopes on a new kind of dissatisfaction, on an inner change, on a renewal of the kibbutz movement […].”[3] <br /><br />Although many kibbutzim, especially in the 1980s and 1990s, said goodbye to the “anti-market views of their founding generation” (p. 139), turned away from the idea of socialism and, with the privatisation of the common means of production, oriented themselves more towards capitalism, this, according to Horrox, is by no means the end of this movement. Although the vast majority of today’s kibbutzim “are no longer as close to classic anarchism as they used to be” in terms of their structure and everyday processes, they often “still function in a manner distinct from both capitalist and state-socialist models” (p. 141f.). <br /><br />In his outlook on the kibbutz movement in the 21st century, Horrox rightly emphasises that even if the “aspirations of the early kibbutz communards have long been integrated into the Zionist state structure”, the “country they helped shape” nevertheless continued to evolve, proving to be “a veritable micro-laboratory for radical social experiments” and thus for options that could open space for a “renewal of the anarchist tradition” (p. 186). How, the author concludes, can the “radical legacy of the country’s history provide answers to current social problems?” (Afterword, 2017, p. 201). His answer is: by “developing realistic alternatives that become a permanent status quo in a spirit of mutual aid, cooperation and self-government.” (ibid.). <br /><br /><a href="https://about.me/jameshorrox">James Horrox</a>, <i>Gelebte Revolution. Anarchismus in der Kibbuzbewegung</i>. Übersetzung aus dem Englischen und Französischen (Nachwort von 2017) von Lou Marin. Heidelberg: <a href="https://www.graswurzel.net/gwr/produkt/gelebte-revolution/">Graswurzelrevolution</a>, 2021. <br /><br /> _____________<br /><br /><a href="https://www.hagalil.com/2022/04/gelebte-revolution/#_ftnref1">[1]</a> Martin Buber, Der heilige Weg. In: Martin Buber Werkausgabe, Bd. 11.1: Schriften zur politischen Philosophie und zur Sozialphilosophie. Hrsg. u. kommentiert von Stefano Franchini, eingeleitet von Francesco Ferrari. Gütersloh 2019, S. 125-156, hier: S. 152.<br /> <a href="https://www.hagalil.com/2022/04/gelebte-revolution/#_ftnref2">[2]</a> Internationales Institut für Sozialgeschichte (IISG) Amsterdam, Augustin Souchy Papers, Nr. 53.<br /> <a href="https://www.hagalil.com/2022/04/gelebte-revolution/#_ftnref3">[3]</a> Martin Buber an Jifrach Chaviv vom 22.12.1959. In: Ders., Briefwechsel aus sieben Jahrzehnten. 3 Bde. Hrsg. u. eingeleitet von Grete Schaeder. Heidelberg 1972-1975, hier: Bd. III, S. 495f. <br /></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-55718618049865808532023-01-09T00:55:00.005-08:002023-05-29T00:08:22.005-07:00A little Eden in this world: A Living Revolution review<div style="text-align: justify;"><span style="font-size: medium;"><span style="font-family: Alegreya;">The gift that keeps on giving keeps on giving. Since the publication of the German translation of <a href="https://www.amazon.com/Living-Revolution-Anarchism-Kibbutz-Movement/dp/1904859925" target="_blank"><i>A Living Revolution</i></a> in 2021 there seems to have been renewed interest in this now-nearly-14-year-old book, largely, I assume, thanks to the efforts of its translator Lou Marin. No further comment from me, except that I'm going to post (pretty scratchy) translations of three of the mysteriously numerous reviews that have popped up over the last year. The first is by German academic Dr. Maurice Schuhmann, <a href="https://www.nd-aktuell.de/artikel/1162334.israel-ein-kleines-eden-im-diesseits.html" target="_blank">published</a> in March 2022.<br /><span><a name='more'></a></span><br /></span></span></div><div style="text-align: center;"><span style="font-size: medium;"><span style="font-family: Alegreya;">* * * <br /></span></span><br /></div><div><h2 style="text-align: left;">A little Eden in this world </h2><h3 style="text-align: left;">James Horrox reports on anarchism in the kibbutz movement </h3><br /><i>by</i> Maurice Schuhmann <br /><br />A few years before his death, the German anarcho-syndicalist Augustin Souchy published a euphoric pamphlet entitled <i>Reise durch die Kibbuzim</i> [<i>Journey Through the Kibbutzim</i>] (1984). In it, he enthusiastically describes the insights and experiences he had gained while traveling through various kibbutzim. His report ends on an emotional and problematic note as follows: “Almost 2000 years ago, the Jews brought Christianity to humanity, unfortunately transplanting the Garden of Eden to the afterlife. Today, the kibbutzim bring at least a little Eden back to this world.” Almost 40 years later, the German translation of the 2009 study <i>A Living Revolution</i> by British political scientist and author James Horrox has now been published. <br /><br />Although the closeness between the kibbutz movement and anarchism has often been alluded to – especially in the more recent general surveys of anarchism (Peter Marshall, <i>Demanding the Impossible</i>) or in studies of modern anarchism (Uri Gordon, <i>Hier und Jetzt</i><a href="#_ftn1">[1]</a>) – with the exception of the abovementioned writings by Souchy, Horrox’s study stands alone. <br /><br />Starting from a few fundamental remarks on anarchism and Jewish socialism, namely the ideas of A. D. Gordon, an early kibbutznik and leader of the Hapoel Hatzair (Young Worker) movement, in the opening chapters Horrox focuses on the first three Aliyot (waves of Jewish migration to Palestine) in the period between 1882 and 1924. Over the course of the first Aliyah, kvutzot (agricultural collective settlements) were founded, while in the second wave, the kibbutzim developed as an independent form of settlement. <br /><br />Among the protagonists of the second wave – who created, among other things, the first kibbutz, Degania, which still exists today – the influence of early socialist thinkers, Leo Tolstoy and the theory of Peter Kropotkin was particularly present. In the third – mediated not least by the Jewish philosopher Martin Buber – Gustav Landauer’s idea of community gained a stronger foothold. Within the third wave, however, the influence of a Marxist-influenced socialism became stronger, and this spread in the mid-1920s. But Horrox also offers a brief look at the later years and developments that saw the anarchist impulse pushing back in the kibbutzim. <br /><br />In the almost 15 years between the founding of Degania and the end of the third Aliyah, the kibbutzim functioned on the basis of a socialist way of life. Horrox outlines the foundations of this model, which can still be found in some of today’s kibbutzim, and subsequently brings up the question of a ‘new kibbutz movement’. In presenting how the kibbutz model works, he critically examines the ethos of labour, for example – albeit without problematising the gender-specific distribution of work that existed among the first generation of kibbutzniks – and addresses the pedagogical approaches. <br /><br />Following on from this, and increasingly drawing on interviews, he sheds light on the relationship that the anarchist movement in Israel has with the kibbutz movement. In doing so, he is forced to conclude that “many of today’s Israeli anarchists no longer have much interest in the experiences of the early communards.” <br /><br />Horrox’s well-founded presentation of the anarchist tradition within the kibbutz movement offers a very good introduction to the history and early development of this unique community movement, which, in contrast to the mostly short-lived early socialist commune projects of the followers of Cabet, Saint-Simon and Fourier, can look back on more than 100 years of history. Furthermore, Horrox fills a research gap in the otherwise rich literature on this movement by providing a foundation for the postulate of a closeness between anarchist thought and the early kibbutz movement, advocated by Noam Chomsky among others, which often appears in secondary literature. <br /><br />Horrox’s study is supplemented by several appendices – including a reprint of Nahum Goldman’s correspondence with Gustav Landauer and Uri Gordon's preface to the first American edition. <br /><br /><i>James Horrox: <a href="https://www.graswurzel.net/gwr/produkt/gelebte-revolution/" target="_blank">Gelebte Revolution. Anarchismus in der Kibbuzbewegung</a>. Verlag Graswurzelrevolution, 259 S., br., 24,80 €. </i><br /><br /> _____________<br /><br /><a href="#_ftnref1">[1]</a> The title under which the German translation of Gordon’s book <i>Anarchy Alive!</i> was published in 2010. <br /></div>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-6928412322253588542023-01-04T00:41:00.000-08:002023-01-04T00:41:05.859-08:00Miscellanea '22 II<div style="text-align: justify;"></div><p style="text-align: justify;"><span style="font-size: medium;"><span style="font-family: Alegreya;"><a href="https://frontiergroup.org/articles/how-to-make-our-cities-a-home-for-bees-butterflies-and-other-pollinators/" target="_blank">Green infrastructure as safe haven for pollinator species</a> (relatedly, re-up for <a href="https://frontiergroup.org/articles/greening-cities-integrating-nature-urban-design/" target="_blank">"The Greening of Cities"</a> from 2021) • <a href="https://frontiergroup.org/articles/high-gas-prices-are-symptom-our-dependence-oil-its-time-cure-disease/" target="_blank">Inoculating transportation systems against the vicissitudes of global oil prices</a> • <a href="https://frontiergroup.org/articles/big-yellow-batteries-how-electric-school-buses-can-help-clean-grid/" target="_blank">On unlikely uses for electric school buses</a> (and <a href="https://wpde.com/news/local/electric-school-buses-could-add-future-energy-source-according-to-environmental-report" target="_blank">here</a>) • <a href="https://frontiergroup.org/articles/gas-tax-tax-any-other-we-need-start-treating-it-way/" target="_blank">On the moribund notion of gas taxes as "user fees"</a> </span></span><span style="font-size: medium;"><span style="font-family: Alegreya;"></span></span><span style="font-size: medium;"><span style="font-family: Alegreya;">• <a href="https://frontiergroup.org/articles/counting-hidden-cost-driving/" target="_blank">The hidden costs of America's infatuation with cars</a> </span></span><span style="font-size: medium;"><span style="font-family: Alegreya;"></span></span><span style="font-size: medium;"><span style="font-family: Alegreya;">• <a href="https://secessio.net/2022/12/06/learning-from-territories-teaching-territories/" target="_blank">CFP: "Sauntering, observing, experimenting – Territories’ narrations and walking practice"</a> </span></span><span style="font-size: medium;"><span style="font-family: Alegreya;"></span></span><span style="font-size: medium;"><span style="font-family: Alegreya;"></span></span><span style="font-size: medium;"><span style="font-family: Alegreya;"></span></span><span style="font-size: medium;"><span style="font-family: Alegreya;">• And from Rutgers University Press, the first book by my friend and collaborator Sébastien Tutenges: <a href="https://www.amazon.com/Intoxication-Ethnography-Effervescent-S%C3%A9bastien-Tutenges/dp/197883120X" target="_blank"><i>Intoxication</i></a>.<br /></span></span></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-6249920134102223922022-12-28T23:11:00.002-08:002022-12-29T10:43:11.667-08:00Miscellanea '22<div style="text-align: justify;"><span style="font-family: Alegreya;"><span style="font-size: medium;">"<a href="https://frontiergroup.org/articles/ok-fine-where-dyou-want-walk/" target="_blank">OK Fine, Where D'you Want to Walk To?</a>" • <a href="https://www.christiesrealestate.com/blog/having-it-all-combining-green-space-and-urban-living/" target="_blank">Having it all: Combining Green Space and Urban Living</a> • <a href="https://secessio.net/2022/12/20/ever-building-ever-falling/" target="_blank">Ever Building, Ever Falling</a> - A Defence of the Essay (<a href="https://secessio.net/" target="_blank"><i>Secessio!!</i></a>) • <a href="https://secessio.net/2022/12/15/dont-look-left/" target="_blank">Don't Look Left</a> - Paean to a Mountain • <a href="https://books.google.com/books/about/40_Years_in_the_Desert.html?id=sp5QEAAAQBAJ" target="_blank">Forty Years in the Desert</a></span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> <a href="https://frontiergroup.org/articles/edward-abbey-and-robber-baron-mindset/" target="_blank">Ed Abbey & the Robber Barons</a></span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> <a href="https://frontiergroup.org/articles/proforestation-what-it-and-why-it-matters/" target="_blank">On forests</a> </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • <a href="https://publicinterestnetwork.org/wp-content/uploads/2022/09/Highway-Boondoggles-7.pdf" target="_blank">On roadbuilding</a> (& again, <a href="https://usa.streetsblog.org/author/james-horrox/" target="_blank">serialized in <i>Streetsblog</i></a>)</span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • In <a href="https://thehill.com/tag/james-horrox/" target="_blank"><i>The Hill</i></a>, <a href="https://www.ecowatch.com/federal-infrastructure-funds-states-climate-highways.html" target="_blank"><i>EcoWatch</i></a></span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> <a href="https://policycommons.net/artifacts/2276851/shifting-gears/3036826/" target="_blank">Shifting Gears</a> </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"><a href="https://literadio.org/hoerbeitrag/james-horrox-gelebte-revolution/" target="_blank">Literadio</a> (with Lou Marin) || Reviews: <a href="https://www.hagalil.com/2022/04/gelebte-revolution/">Siegbert Wolf</a><i> </i>(<i>HaGalil</i></span></span><span style="font-family: Alegreya;"><span style="font-size: medium;">) • </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> Maurice Schuhmann: "<a href="https://www.nd-aktuell.de/artikel/1162334.israel-ein-kleines-eden-im-diesseits.html" target="_blank">Ein kleines Eden im Diesseits</a>"</span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> • </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;">Gerhard Hanloser: "<a href="https://www.freitag.de/autoren/der-freitag/zionismus-gelebte-utopie" target="_blank">Gelebte Utopie</a>" (<i>Der Freitag</i>).</span></span><br /></div>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-44788429651998603562022-12-05T10:32:00.006-08:002023-08-08T12:52:43.381-07:00Learning from Territories / Teaching Territories<div style="text-align: left;"><br /></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;"><b>Call for papers for the panel <i>Sauntering, observing, experimenting - Territories’ narrations and walking practice</i>, to be held at the 6th CIST international conference Learning from Territories / Teaching Territories, 15-17 November 2023, Condorcet Campus, Paris-Aubervilliers (France).</b><span><br /></span></span></span></div><div style="text-align: center;"><span style="font-size: medium;"><span style="font-family: Alegreya;"><span><br /></span></span></span></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;"><span style="font-size: 1.15em; font-variant: small-caps; letter-spacing: 0.5px;">Central to the teaching of</span> spatial disciplines (architecture, landscape, planning, human and social sciences), walking has become an essential tool for addressing the question of territory as a place of action and sensory reality. In France and elsewhere, field observation walking workshops are gaining popularity as an educational tool to renew the approach to territory. </span></span></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;">Celebrated by early 20th century philosophers and writers for its ability to link bodily experience to the inhabited world, walking is used as a specific method of reading and interpreting spatial dynamics; ruptures, thresholds, fragments, enclaves, landscape identities... This trivial everyday practice has been a preoccupation of transportation policies for more than a century, and remains a fertile ground for experimentation for many professions linked to the understanding and transformation of territories, and in particular those involving multidisciplinary approaches. Since the end of the 1990s, walking has become a way for professionals and residents alike to claim new practices of collective use and negotiation of public spaces. </span></span><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span></div><div style="text-align: justify;"><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;">The session invites educational, reflective and critical communications that question the triple belonging of the practice of walking as an object of research, a method of <i>in situ</i> investigation, and an operational tool. We explore the contribution of walking to the critical reading of territories from an interdisciplinary perspective (geography, sociology, urban planning, architecture, living arts, etc.). We also seek to identify the avenues that walking offers us to question spatial relationships under an iterative look between scales (from the porch to the neighbourhood square, from the station to the rural footpath). </span></span></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span></div><div style="text-align: left;"><span style="font-size: medium;"><span style="font-family: Alegreya;">The session is open to all pedagogical modes (theoretical, methodological and analytical teaching, initiation to research, etc.), from the bachelor's degree to the doctorate, to long-established lessons as well as to more recent ones. The session opens with multiple entrances that the walk offers to get closer in flesh and blood to the volatile and complex concept of territory. Questions of atmosphere, emotions, sociability and imagination are all possible avenues for deepening the debate. </span></span><span style="font-size: medium;"><span style="font-family: Alegreya;">The call for papers is open until January 15, 2023. </span><span style="font-family: Alegreya;">See the <a href="https://cist2023.sciencesconf.org/">instructions for authors</a> for more details </span></span><br /></div>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.com0tag:blogger.com,1999:blog-5354516983752508565.post-18877609471721604782022-08-03T09:07:00.013-07:002022-08-03T09:22:52.799-07:00Green Cities of the Future<div class="separator" style="clear: both; text-align: left;">
<img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHN-M1wN3uopXJ0y6sLqz6e8gJjCHVSAw7RHBCM9Q_S8Ee-c1JVf7lzkUPMhUvBfTAP5xvRqvF6Te6MUE4M8hAhNFf4umhRM8R0bN1J-nGOMexF1Ccgu-J2oWI7aMhg6DR3MZC1ND0J1s/s400/Newcastle.jpg" width="400" /></div><p>
<span style="font-size: medium;"><span style="font-family: Alegreya;">A <b><a href="https://frontiergroup.org/blogs/blog/fg/greening-cities-integrating-nature-urban-design" target="_blank">recent blog post</a></b> of mine over at Frontier Group, on biophilia and the necessity of nature-based urban design, seems to be popping up in various places around the internet, including, bizarrely, the <b><a href="https://www.christiesrealestate.com/blog/having-it-all-combining-green-space-and-urban-living/" target="_blank">Christie's luxury real estate website</a></b> of all places.</span></span><br /><span style="font-family: Alegreya;"><br /><a href="https://www.instagram.com/jameshorrox/" target="_blank">Image: Town Moor, Newcastle-upon-Tyne - from a trip home.</a></span><i><br /></i></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-10983022248445333322022-07-29T11:02:00.001-07:002022-07-29T14:58:39.008-07:00Our place in JT<div class="separator"><div class="separator" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2694" data-original-width="2694" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPvDHRAIzT3qfXHPy61UIkpqsYiRsN0koPllxdfE6NkxH2DO28JuiN4NFtE223kxMsSuAw96Fy4tscQElBCeaVAlevnOCNhrzU8VlgOU_O4a83DEq091U5EqbraQ_oKInu_z2A9lvh8rtGfkVkjB_nbB0AZXtnMjKv2XxlEf9fjVAHW2oOQc-dX-3s/w400-h400/Yucca%20Valley.JPG" width="400" /></div></div><p></p><br /><p><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span></p><p><span style="font-size: medium;"><span style="font-family: Alegreya;">We were invited to a 4th of July block party on our street, so naturally we skipped town immediately and headed for the desert. Huge success.</span></span><br /></p><p></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-84797049440376634962021-09-10T00:10:00.000-07:002021-09-19T11:28:06.238-07:00Mt Lowe<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRs5-_LzfXeMwRmGxgNS5OfevvyV4fqij0OUhObXGut6L26vzLscVFrh2yasaPljU7rWrp-VYZluIRv3LY2sontLCW-C3vL6fBVGO6qHNC3AQ-33CunDVg4OXs-tNO3_DO3-dov8KoVgw/s1600/Anna+Turner.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1600" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRs5-_LzfXeMwRmGxgNS5OfevvyV4fqij0OUhObXGut6L26vzLscVFrh2yasaPljU7rWrp-VYZluIRv3LY2sontLCW-C3vL6fBVGO6qHNC3AQ-33CunDVg4OXs-tNO3_DO3-dov8KoVgw/s400/Anna+Turner.jpg" width="400" /></a></div>
<br />James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-33451878582325933452021-05-28T08:30:00.008-07:002023-12-13T11:15:11.488-08:00Lockdown Wanderings as an Antidote to Habit<div style="text-align: justify;"><p><span style="font-size: medium;"><span style="font-family: Alegreya;">We humans have a tendency to see the world through the lens of what Henri Bergson called ‘habit-memory’ — our automatic reflex to make use of the ‘ready-made’ and to fall back into mechanical repetition of the same actions and ideas. Learning to listen to our imagination and to understand the places we live in a more intimate way can enable us to become attentive to the detail and complexity of the world around us that often get lost in our propensity for abstract thinking and the simplification of the world it entails. <a href="https://jameshorrox.medium.com/rediscovering-the-local-lockdown-wanderings-as-an-antidote-to-habit-2d557b9d8025"><b>Read on</b></a></span></span><br /></p></div><div><p></p></div>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-88582250370888664482020-07-26T11:20:00.000-07:002023-01-03T13:48:16.732-08:00Beauty, horror, and immensity united<span style="font-size: medium;"><span style="font-family: Alegreya;">"The full perfection of Keswick consists of three circumstances, beauty , horror , and immensity united…But to give you a complete idea of these three perfections, as they are joined in Keswick, would require the united powers of Claude , Salvator , and Poussin . The first should throw his delicate sunshine over the cultivated vales, the scattered cots, the groves, the lake, and wooded islands. The second should dash out the horror of the rugged cliffs, the steeps, the hanging woods, and foaming waterfalls; while the grand pencil of Poussin should crown the whole with the majesty of the impending mountains." <br /><br /><span style="font-size: small;">John Brown <i>A Description of the Lake at Keswick (and the Adjacent Country) in Cumberland</i> (1767); cited in Thomas West, <i>A Guide to the Lakes</i> (1821).</span> </span></span>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-58588487018879570912019-05-28T09:21:00.003-07:002022-07-28T09:26:13.451-07:00Whitby<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhe5ohE02RU1dVfr7Wqpg2EkcrZxE9YJaAwWConF8iwocruIklq1YMbglRN0PVdK3qsqv6gNubRDrcsUG1ftAkVNcxdkz0j4Yl08aZ7WBNoXqTmuE9y1OCpTgCT5ieXlkxuJqzL3AyZ5BqSl1ErAL5IDxGzg6-n8macuMYnNCp_vgoB5SKvnLetXHYx/s2748/Whitby.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="2748" data-original-width="2748" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhe5ohE02RU1dVfr7Wqpg2EkcrZxE9YJaAwWConF8iwocruIklq1YMbglRN0PVdK3qsqv6gNubRDrcsUG1ftAkVNcxdkz0j4Yl08aZ7WBNoXqTmuE9y1OCpTgCT5ieXlkxuJqzL3AyZ5BqSl1ErAL5IDxGzg6-n8macuMYnNCp_vgoB5SKvnLetXHYx/w400-h400/Whitby.jpg" width="400" /></a></div><p><br /> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p><br /><br />“Right
over the town is the ruin of Whitby Abbey, which was sacked by the
Danes, and which is the scene of part of “Marmion,” where the girl was
built up in the wall. It is a most noble ruin, of immense size, and full
of beautiful and romantic bits. There is a legend that a white lady is
seen in one of the windows… This is to my mind the nicest spot in
Whitby.” <br /><br />-Mina Harker’s diary, Ch. 6, <i>Dracula</i> by Bram Stoker</p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.com0tag:blogger.com,1999:blog-5354516983752508565.post-29235522597869387962019-02-17T10:31:00.006-08:002023-01-06T10:45:11.604-08:00On Forests: Sanctuary, opportunity, menace and death<div style="text-align: justify;"><span style="font-family: Alegreya;"><span style="font-size: medium;">Why forests in fiction grip our imaginations. Amy-Jane Beer, on trees: <br /></span></span></div><div style="text-align: justify;"><blockquote><span style="font-family: Alegreya;"><span style="font-size: medium;">[T]he forests of mythology and folklore [...] have long been places of sanctuary and opportunity and life, but also of uncertainty, menace and death. What’s maybe more surprising is that they remain all those things, even now, when most of us live urban lives and never see a true wildwood.</span></span> <br /></blockquote><blockquote><span style="font-family: Alegreya;"><span style="font-size: medium;">Perhaps this is because our minds are much like forests: places of light and dark, of growth and retrenchment, of replication, creation and deposition, of recycling and resurrection. Through both, there are familiar thoroughfares where we travel so often we don’t stop to notice what is going on any more. There are also the paths we walk less often, leading to places we are afraid to go.</span></span></blockquote><p><span style="font-size: medium;"><span style="font-family: Alegreya;">This brilliant essay seems to have been removed from <i>The Guardian</i> website where it first appeared, but can be found over at <a href="https://treeweaver59.home.blog/2019/02/16/places-of-sanctuary-opportunity-menace-and-death-why-forests-in-fiction-grip-our-imaginations/" target="_blank">The Weaver</a>, where I urge you to read it.</span></span><br /></p><span style="font-family: Alegreya;"><span style="font-size: medium;"><a href="https://www.theguardian.com/yorkshire-tea-amazing-trees/2019/feb/13/places-of-sanctuary-opportunity-menace-and-death-why-forests-in-fiction-grip-our-imaginations?CMP=share_btn_tw"></a></span></span></div>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-6245907554872714992018-01-24T23:20:00.007-08:002023-01-06T11:42:27.153-08:00Icehouse Canyon<div class="separator" style="clear: both; text-align: left;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWIhho8PuTLBF7RnP8RL4AxtFAodUr_I-a0cRgKdWVjAp7AQ6NW_7Uf-jJf-xnGIDGSX5SXfrdTFY9i6iESsaw2DmwxTst_UtVOrts25UApPr94pWpzvEuiwmnNiWrmfjCNVkDZ5M2sOY/s1600/IcehouseCanyon.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWIhho8PuTLBF7RnP8RL4AxtFAodUr_I-a0cRgKdWVjAp7AQ6NW_7Uf-jJf-xnGIDGSX5SXfrdTFY9i6iESsaw2DmwxTst_UtVOrts25UApPr94pWpzvEuiwmnNiWrmfjCNVkDZ5M2sOY/s400/IcehouseCanyon.jpg" /></a></div>
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<i>Angeles National Forest<br />New Year's Day</i></div>
James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-50856000128996233432017-01-19T22:47:00.002-08:002023-01-06T11:41:39.711-08:00Pasadena<div class="separator" style="clear: both; text-align: left;">
<img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOdpxAkS-A2Lk3nBi3RfQ4R6wPazvU1AiLGjxa8T4cC8GY8MBKeXX8mgBwWSt5wI7pRDz_3Nsi8CCCTa3ldKMQRXH_AH65PTS0W70E915sQiAE4tzSTUXaD1MhYumTx7X1cjY3jm77i7I/s400/horrox.jpg" /> </div>
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<i><br />Rare Horrox sighting. </i></div>
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<i>Echo Mountain, Pasadena, 2016</i></div>
James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-27124427505580408302016-03-30T00:31:00.006-07:002023-08-08T15:18:08.017-07:00Call for Papers: Feeling in Music & Sound<div id="x___MailbirdStyleContent" style="text-align: justify;"><b><span style="font-family: Alegreya;"><span style="font-size: medium;">Royal Musical Association Music & Philosophy Study Group 2017 themed session: <i><a href="http://www.musicandphilosophy.ac.uk/theme2017atmosphere/" target="_blank">Feeling in Music and Sound: Atmosphere, Stimmung, Mood</a></i>. </span></span></b></div><div id="x___MailbirdStyleContent"><span style="font-family: Alegreya;"><span style="font-size: medium;"><br /></span></span></div><div id="x___MailbirdStyleContent" style="text-align: left;"><div style="text-align: justify;"><span style="font-family: Alegreya;"><span style="font-size: medium;"><span style="font-size: 1.15em; font-variant: small-caps; letter-spacing: 0.5px;">Whether sung or sampled,</span> private or alien, composed, amplified, passed down, recorded or imagined, music and sound are operative forces for shaping feelings. It seems that wherever music resounds, feelings or moods are likely to unfold as perhaps vague, but nonetheless intrusive and pervasive atmospheres. A recurrent radio-tune, a symphony, a jarring sound, a call for prayer, a soundtrack, a marching band or the hoot of an owl may all evoke, embody, radiate, alter, narrate, intensify, subvert or diffuse a situational atmosphere or Stimmung. In turn, the phenomenal spheres of music and sound have been key to the various philosophical genealogies of <i>Stimmung</i>, mood, or atmosphere theories. German phenomenologist Hermann Schmitz (1978, 2014) invokes music as evidence for his redefinition of feelings as atmospheres; Gernot Böhme (1995) mobilises the musical instrument as a prime example of his New Aesthetics of atmosphere; and Timothy Morton (2007) turns to timbre and tone to elaborate what he terms “ambient poetics”. </span></span><span style="font-family: Alegreya;"><span style="font-size: medium;"> </span></span></div><div style="text-align: justify;"><span style="font-family: Alegreya;"><span style="font-size: medium;"> </span></span></div><div style="text-align: justify;"><span style="font-family: Alegreya;"><span style="font-size: medium;">Despite these fertile intersections of music and atmosphere, music scholarship has often referred to phenomena of atmosphere or collective mood only in passing. This contrasts with contemporary sound studies, in which notions of atmosphere along with ambience and affect have gained currency to investigate music and sound as phenomena of space and place. This panel thus invites papers that advance and challenge existing concepts of atmosphere, <i>Stimmung</i> or mood through music and sound. We welcome in particular contributions that go beyond a notion of atmosphere, <i>Stimmung</i> or mood as spatial intensity, and that widen the focus to include performance, process, duration, dynamism, tension, timbre, resonance, or rhythm. Furthermore, this panel seeks to foster dialogue between the burgeoning anglophone scholarship on atmosphere as grounded in affect theory and germanophone notions of atmosphere that bear on New Phenomenology.<span><a name='more'></a></span></span></span></div><div><p style="text-align: justify;"><span style="font-family: Alegreya;"><span style="font-size: medium;">Please send abstracts of no more than 300 words to <a href="mailto:friedlind.riedel@uni-weimar.de" rel="noopener" target="_blank">Friedlind Riedel</a>. Deadline: 15 October 2016. Topics of interest might include, but are not limited to:</span></span></p>
<ul>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Music and collective feelings</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Musical movement and feelings of being moved</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Stimmung, mood, atmosphere – conceptual continuities and differences</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Methodological implications of music as atmosphere, mood or Stimmung</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Modalities of listening in atmospheres</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Atmosphere and the musical furnishing of (religious) rituals</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Schmitz’ Atmosphere and Heidegger’s Stimmung</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Vagueness of atmosphere and the notion of the musical ineffable</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Music as affective force</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Diffuse meaningfulness versus musical meaning</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Timbre and tone</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Atmosphere theories as New-/Post-Phenomenology</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Music and/as environment</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Music, imagination, and felt presence</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Ontologies of music in relation to atmosphere</span></span></li>
<li><span style="font-family: Alegreya;"><span style="font-size: medium;">Moods and modes</span></span></li>
</ul>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;"><i>Convener: Friedlind Riedel (Bauhaus University Weimar)</i></span></span></p>
</div>
<div><span style="font-family: Alegreya;"><span style="font-size: medium;"><i><br /></i><b>Indicative Bibliography</b> </span></span></div><div><span style="font-family: Alegreya;"><span style="font-size: medium;">The below brief bibliography comprises a selection of works that may be of particular relevance to those with an interest in this topic, or to those seeking to orient themselves therein, but is intended to be neither exhaustive nor prescriptive; there is no obligation to cite any particular work or works, either in abstract submissions or in final papers.
</span></span><p><span style="font-family: Alegreya;"><span style="font-size: medium;">Bille, Mikkel, Peter Bjerregaard, and Tim F. Sørensen. 2015. “Staging Atmospheres: Materiality, Culture, and the Texture of the In-Between.” Emotion, Space and Society 15:31–38.</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Böhme, Gernot. 1993. “Atmosphere as the Fundamental Concept of a New Aesthetics.” Thesis Eleven 36 (1): 113–26.</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Griffero, Tonino. 2014. Atmospheres: Aesthetics of Emotional Spaces. Farnham: Ashgate.</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Gumbrecht, Hans U. 2012. Atmosphere, Mood, Stimmung: On a Hidden Potential of Literature. Stanford: Stanford University Press.</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Jankelevich, Vladimir. 2003. Music and the Ineffable. Transl. by Carolyn Abbate. Princeton: Princeton University Press. (Orig. Publication La Musique et l’Ineffable, 1961).</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">McGraw, Andrew. 2016. “Atmosphere as a Concept for Ethnomusicology: Comparing the Gamelatron and Gamelan.” Ethnomusicology 60 (1).</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Riedel, Friedlind. 2015. “Music as Atmosphere.” Lebenswelt 6: 80–111.</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Schmitz, Hermann. 2014. Atmosphären. Freiburg: Alber.</span></span></p>
<p><span style="font-family: Alegreya;"><span style="font-size: medium;">Vadén, Tere, and Juha Torvinen. 2014. “Musical Meaning in Between: Ineffability, Atmosphere and Asubjectivity in Musical Experience.” j aesthet phenomenol 1 (2): 209–30.</span></span></p>
</div>
</div>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-82318081311763850202015-07-28T09:53:00.002-07:002022-07-28T10:11:47.976-07:00Pavey Ark<div class="separator" style="clear: both; text-align: left;"><img border="0" data-original-height="1955" data-original-width="1955" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwShNTvFninjKzze4FtGPrMmprE9-zRxcCKZvNAt-IAIQtWikdKYOhz5FYvhE2fVw_fRvLsw2uvWufFCh_J5p4DrKUZOXcvmyHKS6T1Ny1njFNQZaGvciq3vweYWk7hAHRf21Ne3dxzAC64aOaIxma8j7337D5b77nE7maCIuxbn2eWzilvWthoLCY/w400-h400/Pavey%20Ark.JPG" width="400" /> </div><div class="separator" style="clear: both; text-align: left;"> </div><div class="separator" style="clear: both; text-align: left;"> “It always appeals to me as an early Victorian sort of crag, with a
home-made atmosphere about its unshapely formation. … I close my eyes
and I see, entering and issuing from the gloom of the gullies, strong
and rigid men of nails, adorned with side whiskers and wearing
deer-stalker caps, with their quaint peaks fore and aft. Undoubtedly
these early pioneers of our craft left their marks on the rocks in more
senses than one, and when I visit ‘Pavey’ I am reminded of their
fortitude and the high respect they had for the sport they bequeathed to
our care” <br /> <br /> - George Basterfield, <i>Journal of The Fell and Rock Climbing Club</i>, 1926 <br /></div><br />James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-85631568802572122752015-01-30T12:58:00.001-08:002022-07-30T13:01:14.628-07:00<p><span style="font-size: medium;"><span style="font-family: Alegreya;">"<a href="http://jameshorrox.com/writing/the-artist-as-critic/" rel="noopener">The Artist as Critic: Gustav Landauer on Oscar Wilde</a><i>", The Wildean, </i>No.46. January 2015. pp.53-71.</span></span></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-31629850346021947022013-10-06T09:35:00.018-07:002022-12-28T10:43:33.719-08:00Vernal Miscellany<div style="text-align: left;"></div><div style="text-align: left;"></div><p style="text-align: justify;"><span style="font-size: medium;"><span style="font-family: Alegreya;"><span style="color: #333333;"><a href="http://blogs.lse.ac.uk/lsereviewofbooks/2013/04/26/book-review-becoming-right-how-campuses-shape-young-conservatives/" rel="noopener" target="_blank"><span style="color: #333333;">Becoming Right: student conservatives as de facto ‘underground' subculture</span></a> • <a href="http://onlinelibrary.wiley.com/doi/10.1111/j.1467-9248.2012.00950.x/pdf" rel="noopener" target="_blank"><span style="color: #333333;">'George Orwell: The English Dissident as Tory Anarchist'</span></a> • <a href="http://www.bbc.co.uk/news/magazine-22380449" rel="noopener" target="_blank"><span style="color: #333333;">Ghosts in the material world</span></a> • <a href="https://www.nybooks.com/articles/1986/12/18/on-the-edge-of-revelation/" rel="noopener" target="_blank"><span style="color: #333333;">Possibilitarianism | J.M. Coetzee - On the Edge of Revelation</span></a> • <a href="http://www.scasss.uu.se/IIS2005/total_webb/tot_html/papers/walter_benjamin.pdf" rel="noopener" target="_blank"><span style="color: #333333;">Vincenzo Mele - 'Walter Benjamin's Figurative Sociology'</span></a> • <a href="https://twitter.com/secessio/status/337230745443659777/photo/1" rel="noopener" target="_blank"><span style="color: #333333;">Comprendre le réel à partir de l'irréel | The Relevance of Max Weber - Université Paul-Valéry</span></a> • <a href="https://secessio.net/vol-2-no-1/to-each-his-tribes-from-contract-to-pact/" rel="noopener" target="_blank"><span style="color: #333333;">To Each His Tribes</span></a> • <a href="http://www.sacsis.org.za/site/article/1655" rel="noopener" target="_blank"><span style="color: #333333;">Manuel Castells: "Social Movements are Destined to Die"</span></a> • <a href="http://publicsphere.ssrc.org/reinert-economics-and-the-public-sphere/" rel="noopener" target="_blank"><span style="color: #333333;">Erik S. Reinert | Economics and the Public Sphere: The Rise of Esoteric Knowledge, Refeudalization, Crisis and Renewal</span></a> • <a href="http://www.thestate.ae/weaponised-forms/" rel="noopener" target="_blank"><span style="color: #333333;">Weaponised Forms</span></a> </span></span></span></p><p style="text-align: left;"></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-5088490343356425692013-09-30T13:29:00.002-07:002022-07-30T13:42:39.632-07:00L.A.<div class="separator"><div class="separator" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1942" data-original-width="1942" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikWuCAzHlYR1eza1y76TwUcvle_2KFPAwMCeGFtmPdM_jmSGF7QeZPEBD73g8JZUMuxPaehZwmVoSb_MR8GJWGCZVnR2j3QaWjMyUTnHQIVoiRBzgxVlXIAt_Awx0H8FXEj371SVfm-cmW4R4J_BlQPQwsV-mZ79z4DFlf92-Cb7lYZkfcKXuYnDJF/w400-h400/la.jpg" width="400" /></div></div><br /><p><br /> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p></p><p><br /><br /><span style="font-size: medium;"><span style="font-family: Alegreya;">"If I knew where I was going, I wouldn't do it. When I can predict or plan it, I don't do it." <br /> - Frank Gehry</span></span><br /></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-27058986036149213202012-10-30T12:33:00.005-07:002022-07-30T12:36:25.180-07:00<span style="font-size: medium;"><span style="font-family: Alegreya;">Maffesoli, M. (James Horrox trans.), "<a href="http://jameshorrox.com/writing/erotic-knowledge/" rel="noopener">La Connaissance Érotique</a>", <i>Secessio</i>, Vol.1 No. 2, Autumn 2012.</span></span>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-53086368719957198862012-02-28T10:18:00.001-08:002022-12-30T10:31:06.465-08:00Multiple Generosities<div style="text-align: justify;"><i><span style="font-size: medium;"><span style="font-family: Alegreya;"><b>“Multiple Generosities; Challenging the Declining Community Thesis: Considerations from Michel Maffesoli’s Neo-Tribalism.” Friday 11th May 2012. 4.30pm – 7.30pm. Room 210, Sandra Burslem Building, Manchester Metropolitan University.</b> </span></span></i></div><div style="text-align: justify;"><i><span style="font-size: medium;"><span style="font-family: Alegreya;"> </span></span></i></div><div style="text-align: center;"><span style="font-size: medium;"><span style="font-family: Alegreya;">* * *</span></span><i><span style="font-size: medium;"><span style="font-family: Alegreya;"> <br /></span></span></i></div><p style="text-align: justify;"><span style="font-size: medium;"><span style="font-family: Alegreya;">“For a century we have imagined that participation in community and social relations was in decline” (Daniel Miler, <i>Tales from Facebook</i>, Polity Press, 2011). Miller’s comment expresses a view (not necessarily shared by him) that ‘community’ is in decline, a view that is widely shared. It often goes with arguments that ‘we’ are becoming more ‘individualised’, and that there is a problem of ‘social atomisation’. The purpose of the Salon is to consider this argument in the light of the work of Professor Michel Maffesoli, with reference (though not exclusively) to his key idea of ‘neo-tribalism’, most famously expressed in the book The Time of the Tribes. The salon will feature two panels, after which the audience and the speakers will be able to discuss the issues raised. <br /> James Horrox (Manchester University, Open University): Hallowed be thy Name? Metal Culture and Religion – a study in Dionysian (Anti-) Politics | Beate Peter (Manchester Metropolitan University): Maffesoli and Techno: What the Criminal Justice and Public order Act did to affectual tribes of Electronic Dance Music in the UK | Sebastien Tutenges (Aarhus University): Commercialised Communitas | Rupa Huq (Kingston University): Filling in the Gaps: the applicability and popularity of Maffesoli in the British context | Vincenzo Susca (Univ 3 Paul Valery Montpellier, CEAQ Sorbonne Paris): Transpolitics and Communicracy; the world’s recreations. <br /></span></span></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-81813363217624174712011-12-01T23:48:00.003-08:002022-07-29T11:06:43.344-07:00Imaginaire<p> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgnQSjIS50C1muYnlvJGVQx5W8ru1yhSHhBTQHNuGJWirieUQMOm-HtmRn8phk48hUsxoQWjdVxV4sSlLCPXLsA3t_gZiRaDOi9DmoUtiabokMPjbmTgDz5Lo1dThQsVL4XynstFyfPMLK9NwXnZ46n-cpCY4m5IzRCI4TgGpItXvuXa-mwkDuyUBS/s930/imaginaire.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="930" data-original-width="700" height="525" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgnQSjIS50C1muYnlvJGVQx5W8ru1yhSHhBTQHNuGJWirieUQMOm-HtmRn8phk48hUsxoQWjdVxV4sSlLCPXLsA3t_gZiRaDOi9DmoUtiabokMPjbmTgDz5Lo1dThQsVL4XynstFyfPMLK9NwXnZ46n-cpCY4m5IzRCI4TgGpItXvuXa-mwkDuyUBS/w395-h525/imaginaire.jpg" width="395" /></a><br /><br /></p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p><span style="font-size: medium;"><span style="font-family: Alegreya;"> <br />"Like Ulrich, the hero of <i>The Man Without Qualities</i>, we can maintain a certain reserve toward the real world, a living sense of alternative possibilities. This reserve defines one as what Ulrich calls a “possibilitarian,” someone prepared to exist in “a web of haze, imaginings, fantasy and the subjunctive mode,” to live a “hovering life” without ideological commitment, to be a “man without qualities” whose natural mode will be the mode of irony (“With me,” said Musil in an interview, “irony is not a gesture of condescension but a form of struggle”)."</span></span> <br /></p><p><span style="font-family: Alegreya;">-- J.M. Coetzee on Robert Musil's <i>The Man Without Qualities</i></span></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-3128938199294496712011-10-31T14:39:00.000-07:002022-07-30T13:10:14.406-07:00<span style="font-size: medium;"><span style="font-family: Alegreya;"><a href="http://jameshorrox.com/writing/charles-peguy/" rel="noopener">“Charles Péguy”</a>, <a href="http://www.litencyc.com/php/speople.php?rec=true&UID=12998" rel="noopener" target="_blank">“Julius Evola”</a>, <a href="http://jameshorrox.com/writing/gustav-landauer/" rel="noopener">"Gustav Landauer" </a>and <a href="http://jameshorrox.com/writing/aleister-crowley/" rel="noopener">“Aleister Crowley”</a>, <a href="https://www.litencyc.com/php/members/showprofile.php?contribid=58807"><i>The Literary Encyclopedia</i></a>, Vols. 1.5.2.06, 1.6.1, 1.4.1 and 1.2.1.08 respectively. 2011.</span></span>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-24602069493735714052010-10-30T12:38:00.002-07:002022-07-30T12:47:05.587-07:00Eutopia<p><span style="color: #333333;"></span></p><div class="separator" style="clear: both; text-align: left;"><img border="0" data-original-height="1403" data-original-width="1365" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWvzZ2LgkbW5abSSW-5C74guD4QIFWOoaw3aL7xA2BJCLCaUISf4FPEUDsBzsJg7OPveKOr4kT6T6ZIhZOE9hbpYSYJue0LXihRMhH7KZZvXa0-kaVy-kR8PCSqv4w-mxzQA83nSOf8wlP-5HRfBwdzfrxLSEDwAhb0PpzcFZ4VpTkXi3U6SnipIXl/w389-h400/eutopia_19.jpg" width="389" /> </div><p></p><p><span style="font-size: medium;"><span style="font-family: Alegreya;"><span style="color: #333333;"><a href="http://eutopia.gr/wp-content/uploads/2018/12/eutopia19.pdf" rel="noopener" target="_blank">Radical Histories/Alternative Futures</a></span><i>, Eutopia: Journal of Libertarian Municipalism</i>, Athens. No. 9, Autumn 2010, pp.47-58.</span></span></p><p> </p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.comtag:blogger.com,1999:blog-5354516983752508565.post-55859437372074479982009-12-30T13:02:00.001-08:002022-07-30T13:06:54.459-07:00<p><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhskFJJ4He3YLEWaoVUAqFh_qQaxeosWkamBJmagVRfLznEXoyIgETHsmFcPQ34AACXoT-Q8XLukHo75fEieg_zBtYUrTmCjkm5-2IL0NrFW2_QsnNtLQFiO8jZcFUYTMCTwcu9sp8EaJ0F_V8CXa7ODwEE4JNk2TJ1_VxjjizUKAT24EXZeeOl3zfL/s1229/AgostinhoS_09_NovaAguia_legado.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1229" data-original-width="871" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhskFJJ4He3YLEWaoVUAqFh_qQaxeosWkamBJmagVRfLznEXoyIgETHsmFcPQ34AACXoT-Q8XLukHo75fEieg_zBtYUrTmCjkm5-2IL0NrFW2_QsnNtLQFiO8jZcFUYTMCTwcu9sp8EaJ0F_V8CXa7ODwEE4JNk2TJ1_VxjjizUKAT24EXZeeOl3zfL/w284-h400/AgostinhoS_09_NovaAguia_legado.jpg" width="284" /></a></b></div><b> </b><b><br /></b><p></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p><b><br /></b></p><p></p><p> <br /><span style="font-size: medium;"><span style="font-family: Alegreya;">"<a href="https://zefiro.pt/nova-aguia-n-3">A Filosofia Mística de Gustav Landauer e Agostinho da Silva</a><i>," Nova Águia: Revista de Cultura para o Século XXI</i>, Lisboa, Zéfiro, 1º semestre de 2009, nº 3, pp.114-121.</span></span></p>James Horroxhttp://www.blogger.com/profile/06706682616164347699noreply@blogger.com