Suchergebnisse

Through an analysis of the transformations and persistencies in the image­-power­-knowledge relationship that result from the spread of digital communication's technologies, our goal is to characterize the emergence of a conflict that, in the politics of visuality and the cyberspace's techno­political configuration, reflects similar tensions that constitute the actual power relations diagram. The research begins with an investigation of the historical background that influenced Thomas Hobbes Leviathan's images production, where a given visual order corresponds to a new power order. Then, we analyze the changes of this specific configuration – that is perceptible as the Leviathan image regime's metaphor - in face of the analog and digital image production technologies. Our hypothesis is that the disputes (aesthetic, legal, economic) that attempt to regulate the image within the digital media domain and that shape a particular politics of visibility, are similar to those tensions that affect the cyberspace conditions to become a different 'sensible' surface (medium), that potentially mobilizes other forms of knowing, other models of organization and production. To examine this issue, we analyze the ongoing conflict between different social forces that point out both for new practices and meanings that emerge in the cybercultural arena, and for the trends that attempts to impose over the digital medium the regulatory mechanisms established in the context of analog medium. At the end we characterize the current power diagram, and we argue that cyberspace aesthetic and political configuration depend upon a capacity to intervene over the very fundamentals that regulate its field of enunciation and visibility. Finally, we take it as a struggle for others modes of thought and social organization models, as a war over the virtual and imaginary production, therefore a war that is oriented to the future.

The texts published here deal with, from an alternative perspective, central (but usually left out) issues in the debate on democracy: arguments are placed that essentially incorporate criticism of material and symbolic inequalities; to the rational-liberal normative ideal; and to the body and the lived experience. The publication of part of the discussions of the event aims to make us as a research area, to rethink our production, to reframe our problems, to dialogue with diverse perspectives and, mainly, to advance in the construction of a multifaceted and complex social science. Much of the debate goes through this (self) important shift: what social science do we develop? What kind of scientific knowledge are we producing? How is democratic critique analyzing social and political inequalities?

The book presents recent studies on the indigenous peoples who inhabit or inhabited both the coast and the interior of São Paulo, presenting a panorama of history and current events of those populations that have resisted and still resist in defending their rights and ways of life. The book is organized in four parts. The section "historicity" brings a reflection on the presence and enslavement of the natives in São Paulo and the contact with Europeans during the colonial period. It reports on the transformations of the indigenous policies of that moment with an ethnographic panorama that locates each group in the state. It also presents a discussion about the occupation in the interior and analyzes the presence of the Kaingang based on documents and stories about their pacification in the west of São Paulo. The second, on "territoriality", outlines the various forms of socio-political organization of the Guarani networks, articulating notions such as territoriality and territory. It brings data about the Tenonde Porã village and describes how different Mbya collectives organize themselves within the same Indigenous Land with a large population contingent. It also expresses the ways in which the Guarani Tupi of Baron of Antonina (Phyau village) seek to "live well" as in the "time of the ancients". Entitled "knowledge", the third part proposes to think about how experiences of mobility and communication between people and places can collaborate with the exercise and circulation of eruditions. It points out how the Mbya acquire knowledge that comes from the vertical plane (divinities) to guide and heal the horizontal plane (earthly life) and discusses indigenous children and their stay in the spaces of the homes of their mothers and maternal grandmothers. The last part, "differences and identities", deals with the links between Tupi Guarani families on the coast of São Paulo. It provides a description of the processes of constitution of people, relatives and "groups" and of the relations employed by the families of the Vanuíre village (Arco-Íris-SP) and ends with the Guarani Tupi of the Piaçaguera Indigenous Land, on the south coast