Ek het dit altyd ietwat snaaks gevind dat sokker in engeland met die
werkersklas assosieer word, terwyl rugby met middel - en hoerklasse (miskien
wil ek nie vir die deelogies soek nie, en die pun bedoel) assosieer word (hoe
gaan die rympie nou weer: soccer- a gentlemans' game played by hooligans, en
rugby iets teenoorgesteld - ek vergeet die bewoording). Ewenwel - in
Suid-Afrika, of liewer in die gemeenskap waar ek grootgeword het (Paarl), was
dit net die teenoorgestelde - sokker was 'n middelklas, taamlik "snobistiese"
spel, terwyl rugby gespeel was deur rowwe manne wat carling gedrink het en
oppie geboue gewerk het. Nou 'n verdere spanner hier in die VSA - rugby word
gespeel aan top-universiteite soos Harvard, Yale en so meer. Dit het 'n
duidelike elitistiese aard hier. Wat is julle ervaring - enige
verduidelikings?
Ek dink dit sal nogal oulik wees as Senekal verander na Senegal - dan is
hulle Afrosentries, en hulle is sommer die bekendste dorp in die Vrystaat
ook:)
Annette
Eric Symonds ( sp?) is die nuwe Protea afrigter. Sean Pollock bly aan as
kaptein.
Daar is ook blykbaar ongelukkigheid in Australië oor hul span se "slanging"
as taktiek in wegstryde.
Dit is beslis nie krieket nie.
Annette
Danielle, ek plaas die volgende onder 'n nuwe besprekingsaanhef, en probeer jou
vraag oor kulturele sielkunde beantwoord deur die volgende uittreksel uit 'n
artikel wat ek 'n rukkie gelede geskryf het.
"Richard Shweder (1991, p.73) states that "A discipline is emerging called
cultural psychology. It is not cross-cultural psychology. It is not
psychological anthropology. It is not ethnopsychology. It is cultural
psychology. And its time may have arrived, once again". In the last decade,
there has been a tremendous interest in cultural psychology, and a growing
number of researchers and theorists now identify thus. The writings of
Michael Cole (1996), Richard Shweder (1991), and Jaan Valsiner (1987) have been
central to this burgeoning interest, and these authors remain the best sources
for a fuller telling of its origin story. Suffice it to say, as Shweder (1991)
alludes to in the above quotation that cultural psychology's time may have
arrived, once again, or as Cole (1996) implies in the title of his book
(Cultural Psychology: A Once and Future Discipline), that cultural psychology
is not entirely new, and that its genealogy includes the likes of Giambattisto
Vico, Ludwig Wittgenstein, Wilhelm Dilthey, Johann Herder, Wilhelm Von
Humboldt, Lev Vygotsky, Wilhelm Wundt, and Mikhail Bakhtin, among others. This
grouping of theoretical influences, already, suggest a position opposed to a
psychology fashioned after the model of the natural sciences, and built upon
the typed ideals of Descartes' Rationalism and Locke's Empiricism where mind
and world is conceived of as distinct, fixed, and objective. Indeed, Wilhelm
Wundt's characterisation of a "second psychology" - his Volkerpsychologie -
provides a metonymic representation of a road not taken, of a psychology that
would orient itself descriptively to specifically human questions and
experiences; that would concern itself with matters of Volk, and Geist, the
study of "the spirit of a people"; a psychology that would locate itself
descriptively in real-life situations and study people in relation to their
societies and communities; a psychology which aimed for Verstehen
(understanding), as opposed to Erklären (explanation) ; a purposive psychology
concerned with meaning and interpretation, studied and revealed in ethnography,
linguistics, and folk wisdom.
In an attempt to define cultural psychology, Shweder says that it is "...the
study of the way cultural traditions and social practises regulate, express,
and transform the human psyche, resulting less in psychic unity for humankind
than in ethnic divergences in mind, self, and emotion ... (it is) ... the study
of the ways subject and object, self and other, psyche and culture, person and
context, figure and ground, practitioner and practise, live together, require
each other, and dynamically, dialectically, and jointly make each other up"
(Shweder, 1991, p. 73). Action is thus understood in context, and the clear
assumption is that while people are active agents, they do not act in a context
entirely of their choosing. Indeed, "mind emerges in the joint mediated
activity of people ...(and is) ... 'co-constructed' and distributed" (Cole,
1996, p. 104). An epistemology for cultural psychology, then, would ground
analysis in everyday activity and life events, would reject linear,
cause-effect explanations in favour of interpretative research, and would
emphasise an interdisciplinary methodology (Cole, 1996; Shweder, 1991).
The relationship between individuals and their contexts cannot be separated
into independent and dependent variables for the extent to which they
interpenetrate each other by the meanings humans seize from their environments,
the way in which this "seizing" alters the mental life of individuals, and by
the way in which the environment structures the range of meanings to be seized.
Clearly, such a view cannot tolerate an essentialist perspective of fixed,
immutable and universal truths, or the centrality of the autonomous, individual
subject (Packer & Tappan, In Press), but instead attempts to locate
understanding in the dialectical and dialogical nature of mind in context. Or,
in Shweder's catchy aphorism: "you can't take the stuff out of the psyche and
you can't take the psyche out of the stuff" (Shweder, 1991, p. 89).
Unlike a Platonic search for forms, and essential rules of operation beneath
the visage of contextual "noise", cultural psychology sees its task precisely
in an articulation of the variation, organisation, and patterned structuring of
such "noise". Again, Shweder provides a witty clarification: "...in the land
of cultural psychology all of the action is in the noise. And the so called
noise is not really noise at all; it is the message" (Shweder, 1991, p.99).
Haai sjeim - blykbaar het die monsoonseisoen vandag begin - 10 dae te vroeg.
Arme Pole en Portugal speel met watervlerkies aan - en nie een van die twee
is bekend as olimpiese kampioene in die swembad nie;)))
GROOT NAME BY KUNSTEKAAP VIR ATKV SE LIEDJIETALENT
BEKENDE Afrikaanse sangers en verhoogkunstenaars gaan liedjieskrywers in die
fynere kunsies van ligteliedjies oplei by die ATKV-Ligteliedjieslypskool wat
einde van die maand by die Kunstekaap Teatersentrum aangebied word.
Benewens die kursusanker, Mynie Grové, gaan kunstenaars soos Nataniël,
Coenie de Villiers en Anna Davel hulle kennis en ondervinding met opkomende
liedjieskrywers deel. Enige persoon wat reeds 'n liedjie geskryf het, kan
vir die kursus inskryf wat van Vrydagoggend 28 Junie tot Sondagoggend 30
Junie 2002 by Kunstekaap plaasvind.
Dit is die eerste keer in die sewentienjarige bestaan van die ATKV se
Ligteliedjieslypskool dat dit in Kaapstad aangebied word. Dié landwye
slypskool is voorheen by ATKV-Klein-Kariba in die Noordelike Provinsie
gehou.
"Kunstekaap wil die baken van uitmuntendheid in skeppende kunste wees. Dit
was dus logies om as medevennoot betrokke te raak. Deur ons geriewe en
dienste teen billike pryse beskikbaar te stel, help ons om die kursusfooi
meer bekostigbaar te maak," sê Michael Maas, bestuurshoof van Kunstekaap.
"Ons het voorts, deur ons Gemeenskapshulpsentrum, beurse aan twee opkomende
liedjieskrywers vanaf die Kaapse Vlakte, Charles Louw van Manenberg en André
Petersen van Greenhaven gegee, om vir die slypskool in te skryf."
Volgens die ATKV-projekorganiseerder, Ilse Schürmann, sal net 20 persone tot
die slypskool toegelaat word. Die sluitingsdatum vir aansoeke is Woensdag,
19 Junie.
"Mense wat belangstel moet vinnig spring. Daar is nog enkele plekke
beskikbaar," sê Schürmann. "Die R950 kursusfooi dek alle kursusmateriaal en
etes. Ons gaan in die bestek van drie dae 'n wye reeks toepaslike onderwerpe
dek. Dit sal wissel van musiek- en komposisietegnieke tot die aanwending van
rekenaartegnologie, bemagtiging en kopiereg.
"Ons wil die slypskool so toeganklik as moontlik maak en daarom kan
voornemende kursugangers die kursusfooi oor 'n tydperk van ses maande
afbetaal. 'n Bedrag van R50 is betaalbaar met die goekeuring van die aansoek
en die res kan van begin Julie af oor 'n tydperk van ses maande betaal
word," sê Schürmann.
Inskryfvorms kan verkry word deur Ilse Schürmann te skakel by telefoon 012
886 4888. Meer inligting en die inskryfvorm kan ook by die ATKV-webwerf. by
www.atkv.org.za verky word.
Kapenaars wat nie toegang tot 'n rekenaar het nie, kan die internetgeriewe
by die Gemeenskapshulpsentrum van Kunstekaap gebruik. Die nodige reëlings
vir toegang kan met Sally Sch�nenwolf van Kunstekaap getref word by telefoon
021 410 9986 of sel: 083 529 9795.
Mark Shuttleworth en sy twee mede ruimtereidwalers gaan vandag om 1:00 nm in
'n oopdekbus deur Kaapstad ry.
Hulle praat van 'n tickertapeparade, maar ons sal maar hulle moet gooi met
gewone rekenaarpapier;)))
Annette
Blykbaar is Christiana en Stelle se hospitale sonder dokters.
Die geld is glo daar om vir die salarisse te betaal, maar die dokters wil
nie daar bly nie.
Vir wat nie?
Sover ek kan onthou was Christiana en Stella lekker plekke.
Annette
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