Og, by ons slaperige buurdorpie aan ons kus, is vandag 'n staking. 'n
Vorrmalige politieke aanstelling as Stadsklerk het genadiglik gewaai [sy was
'n onderwyseres wat skaars Engels kon lees!] en het die Munisipaliteit
geadverteer vir 'n nuwe persoon. Na vele oorweging is die beste kandidaat
uitgesoek en aangestel......met goedkeuring van die regering. Probleem is
net, hy's wit! Nou's daar oorlog want van die plaaslike mense reken daar
moes nie iemand van buite af aangestel gewees het nie......maak nie saak of
daar 'n bekwame persoon op die dorp is, of nie!
En dis nie net onder die swart mense nie! Van die afgetrede witmense
stap saam! Maak nie saak hoeveel keer oor word gesê dat 'n Stadsklerk 'n
spesiale pos is vir 'n man met BAIE ondervinding nie......"daar is by ons
mense wat voorheen skoolhoof was, hoekom kan hy nie 'n stadsklerk wees nie?"
En terwyl hulle besig is, staak hulle sommer ook oor die water waarvoor
in die minder gegoede woonbuurt maandeliks betaal moet word.......'n hele
R25 per maand. Die hele 2 slaapkamer huis kos hulle R200 per maand! Hoe
lyk dit daar in die buiteland met 'n 2 slaapkamer huis, met badkamer,
kombuis en sitkamer........als so 60 vk. m groot en op 'n erf van 300 vk. m
groot? Dit alles vir R12 500 of 'n maandelikse bedrag van R200 per maand
plus R25 vir dienste! As ek my somme reg het, is dit minder as $30 per
maand?
..........en hulle kla?
Met vanoggend se weervoorspelling word sneeu in Kamieskroon voorspel.
Ek het ook een oggend daar, toe ek by die hotel se venster uitkyk na Kamie
se Kroon, gedog ek sien sneeu.
Toe was dit al die tyd 'n trop boerbokke:)))
Annette - wat al vir 'n week vakansie gehou het by Swartberg.
Iemand hier wat kontakte in die parlement het oor die wat verwag word wie
aan "longontsteking" gaan sterf in die nabye toekoms?
Ek wil 'n geldjie wed, en vra dat die opsomming van die weddenskappe
deurgestuur word na Onse Prez sodat hy nie nog 'n keer onverhoeds gevang
gaan word deur 'n skielike longontstekingdood nie
Jammer vir die nuwe aanhef, maar daar was twee poste in reaksie op die
kulturele sielkunde stukkie (katryn?), en my rekenaar het my afgebons voor ek
kon reageer of die plasings deurlees. Ek weet dus nie wat die strekking van
die poste was nie, en kan nie reageer nie. Laat maar net weet alvorens julle
dink ek ignoreer die vrae.
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).
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