Michel de certeau’s poetics of everyday life - highmore
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The document discusses Michel de Certeau's work on the poetics of everyday life. It contrasts de Certeau's perspective with that of Lefebvre, noting that while Lefebvre saw everyday life as colonized by commodities, de Certeau believed in the resistance of everyday life. De Certeau sought to study the peculiar logic and creativity of everyday practices without political assessment. He aimed to disentangle people from practices and generate a science of everyday life's singularity. The document also discusses de Certeau's view of strategies and tactics, and his aim to archive the murmurs of everyday life silenced in traditional archives.
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Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
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Distinction:
A Social Critique of the Judgement of Taste
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©1984
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You said it, my good knight! There ought to be laws to
protect the body of acquired knowledge.
Take one of our good pupils, for example: modest
and diligent, from his earliest grammar classes he’s
kept a little notebook full of phrases.
After hanging on the lips of his teachers for twenty
years, he’s managed to build up an intellectual stock in
trade; doesn’t it belong to him as if it were a house, or
money?
Paul Claudel, Le soulier de satin, Day III, Scene ii
There is an economy of cultural goods, but it has a specific logic. Sociology
endeavours to establish the conditions in which the consumers of cultural goods,
and their taste for them, are produced, and at the same time to describe the
different ways of appropriating such of these objects as are regarded at a
particular moment as works of art, and the social conditions of the constitution of
the mode of appropriation that is considered legitimate. But one cannot fully
understand cultural practices unless ‘culture’, in the restricted, normative sense of
ordinary usage, is brought back into ‘culture’ in the anthropological sense, and
the elaborated taste for the most refined objects is reconnected with the
elementary taste for the flavours of food.
Whereas the ideology of charisma regards taste in legitimate culture as a gift
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upbringing and education: surveys establish that all cultural practices (museum
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length of schooling) and secondarily to social origin.
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The relative weight of
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This presentation was created for Feeding the Insatiable: A Creative Summit, Dartington Hall, Totnes, Devon, England. 9-11 November 2016. Copyright © 1998. All rights reserved.Copyright © 1998.docx
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Copyright © 1998. All rights reserved.
Copyright © 1998. All rights reserved.
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Distinction:
A Social Critique of the Judgement of Taste
by Pierre Bourdieu
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You said it, my good knight! There ought to be laws to
protect the body of acquired knowledge.
Take one of our good pupils, for example: modest
and diligent, from his earliest grammar classes he’s
kept a little notebook full of phrases.
After hanging on the lips of his teachers for twenty
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trade; doesn’t it belong to him as if it were a house, or
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endeavours to establish the conditions in which the consumers of cultural goods,
and their taste for them, are produced, and at the same time to describe the
different ways of appropriating such of these objects as are regarded at a
particular moment as works of art, and the social conditions of the constitution of
the mode of appropriation that is considered legitimate. But one cannot fully
understand cultural practices unless ‘culture’, in the restricted, normative sense of
ordinary usage, is brought back into ‘culture’ in the anthropological sense, and
the elaborated taste for the most refined objects is reconnected with the
elementary taste for the flavours of food.
Whereas the ideology of charisma regards taste in legitimate culture as a gift
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upbringing and education: surveys establish that all cultural practices (museum
visits, concert-going, reading etc.), and preferences in literature, painting or
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Michel de certeau’s poetics of everyday life - highmore
- 1. michel de certeau’s poetics of everyday life ben highmore | 2002
- 6. politics of everyday has random endsmichel de certeau’s poetics of everyday life ben highmore | 2002
- 8. everyday life is the scene of use within a system spread by others
- 9. charactarestic of everyday is the creativity within resulting from this situation
- 11. assembling a poetics of everyday life de Certeau vs Lefebvre Lefebvre the colonization of everyday life by commodity form the lack of style of modern everyday the attitude of breaking free – a political assesment De Certeau the impossibility of such colonization due to the resistance of everyday the evasive style of modern everyday a political assesment is damaging for the study of everyday everyday is an ensemble of practices everyday is phenomenal and sensual everyday is an aesthetic realm that requires attention to the style and poetics of living
- 13. everyday is what hinders and dissipates the energy flow of domination
- 14. everyday practices are thick breadth, opaque, stubborn...
- 15. ...yet immediate and millenary
- 16. this is the stubbornness of memory, the reason for this resistance
- 17. this resistance is both preservative and creative
- 19. “de Certeau attempts to disentangle people and practices, by generalizing the operational logic of the everyday so that it includes all living beings”
- 20. this is partially an attempt to disengage from traditional sociopolitical frames of reference, that can ascribe resistance to identities rather than activities
- 21. the reason is to generate “a practical science of singularity”, as the category of the subject is already too prolific
- 23. strategy assumes a proper
- 24. tactics are in an ambigious position – inside yet other
- 25. the extension of power & the everyday as non-reducible to it
- 26. different forms and logics, no direct conflict, a combination resulting in the friction of rubbing along
- 28. de Certeau has two aims for archival work: an archive of everyday and everyday-ing of archives
- 29. current archives are characterized by the suppression, by silencing the irrregular
- 30. thus what is left is the geography of silences and the presence of absences
- 32. the conciousness cannot eradicate unconciousness altogether, yet unconciousness is unreachable directly
- 33. the unconcious mind never declares itself, always takes obscure and roundabout ways to inscribe itself
- 34. so as tactical practices, they cannot be attended directly, they resist to the traditional ways cataloguing
- 36. voices (speaking) are reconfigured within a scriptual economy (writing)
- 37. the problem – if it is the orality (speaking) that is unconcious and includes the traces of everyday life, how is that possible to turn that into an archive without fashioning a scriptual economy (writing)?
- 38. the answer – the change of style in the archival practice (p.169)
- 40. so de Certeau is interested in finding the peculiar logic of everyday life
- 41. no fixed key that could unlock the puzzle of everyday life...
- 42. ...thus a ‘toolkit’ is necessary to study everyday life
- 44. so de Certeau is interested in finding the peculiar logic of everyday life
- 45. no fixed key that could unlock the puzzle of everyday life...
- 46. ...thus a ‘toolkit’ is necessary to study everyday life
- 48. politics originating form the everyday cannot offer solutions, cannot overthrow oppression