Sylvia Wynter: On Being Human as Praxis

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Sylvia Wynter: On Being Human as Praxis

Sylvia Wynter: On Being Human as Praxis

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Shilliam, Robbie (2019) Sylvia Wynter – “A Dream Deferred: Will the Condemned Rasta Fari ever Return to Africa?” Annotated duplication of an article by Wynter in the British National Archives.

Agamben, G. 1998. Homo sacer: Sovereign power and bare life. (D. Heller-Roazen, Trans.). Stanford: Stanford University Press. Kelly Baker Josephs, "The Necessity for Madness: Negotiating Nation in Sylvia Wynter’s The Hills of Hebron". Disturbers of the Peace: Representations of Madness in Anglophone Caribbean Literature. University of Virginia Press, 2013. 45–68. A collection of essays on the work of Jamaican theorist Sylvia Wynter attempts to move toward a future beyond white supremacist narratives of human universality. Rethinking 'Aesthetics': Notes Towards a Deciphering Practice". Ex-iles: Essays on Caribbean Cinema. Ed. Mbye Cham. Africa World Press, 1992. 238–279. Colebrook, C. (2017). What is this thing called education? Qualitative Inquiry, 23(9), 649–655. https://doi.org/10.1177/1077800417725357And what about the four friends that made up the five letters of Barod? Well, one was told by his job coach at the JobCentrePlus, that being in a company and a company director was not for him, so then there were four. The great changes of our time are imperilling the unity and the future of the species, and man’s own identity as well. What is to be feared is not only the painful prospect of grievous inequalities, privations and suffering, but also that we may be heading for a veritable dichotomy within the human race, which risks being split into superior and inferior groups, into masters and slaves, supermen and submen. Among the risks resulting from this situation would be not only those of conflict and other disasters (for present-day means of mass destruction might well fall into the hands of destitute and rebellious groups) but the fundamental risk of de-humanisation, affecting privileged and oppressed alike. For the harm done to man’s nature would harm all men (Faure et al. 1972, p. xxi). Is 'Development' a Purely Empirical Concept, or also Teleological?: A Perspective from 'We the Underdeveloped '". Prospects for Recovery and Sustainable Development in Africa. Ed. Aguibou Y. Yansané. Greenwood, 1996. 299–316.

Rapley, M. 2004. The social construction of intellectual disability / [electronic resource]. Cambridge: Cambridge University Press. Langness, L.L., and H.G. Levine, eds. 1986. Culture and Retardation. Kluwer: D. Reidel Publishing Company.

McClimens, A. 2007. This is my truth, tell me yours: Exploring the internal tensions within collaborative learning disability research. British Journal of Learning Disability 36: 271–276.

Reading Wynter reminds us of the magic of being human: our ability to dream up worlds, and the very concrete, and even ghastly, implications of these imaginative capacities. She approaches race as a dream produced in Western Europe and concretized through colonial extraction and the development of the modern state. In a world of many cosmogonies, Western Europe’s cosmogony became over-represented and singularized. This was the worldview that produced the novel idea of a universal Man, concentrated in the figure of the cishet male of European descent. His identity and being first followed the logic of the Church, and later, secularized science. Race was manufactured in Europe as an othering tool, artificially dividing humanity into species to buoy up the interests of the ruling class. A specific kind of human—the western Man—became the basis for what Wynter calls the western world’s “referent-we,” or whom we mean when we say “human.” Derrida, J. (1969). The ends of man. Transl. E. Morot-Sir, W. C. Piersol, H.L. Dreyfus, & B. Reid. Philosophy and phenomenological research, 30(1), 31–57. https://doi.org/10.2307/2105919 This meant that Barod could grow, and benefit from different skills and experiences. Barod now employs 8 people, has 5 directors and 20 members. Wynter, Sylvia, and David Scott. "The Re-Enchantment of Humanism: An Interview with Sylvia Wynter". Small Axe, 8 (September 2000): 119–207. Beyond Miranda's Meanings: Un/Silencing the 'Demonic Ground' of Caliban's Women". Out of the Kumbla: Caribbean Women and Literature. Ed. Carole Boyce Davies and Elaine Savory Fido. Africa World Press, 1990. 355–372.History, Ideology, and the Reinvention of the Past in Achebe's Things Fall Apart and Laye's The Dark Child". Minority Voices 2:1 (1978): 43–61. Robot sensor scanning tree canopies in theJames Research Ecological Study Area, 2008. Photo: Jennifer Gabrys. Taylor, A. 2013. "Lives Worth Living:" Theorizing Moral Status and Expressions of Human Life. Disability Studies Quarterly, 33 (4), https://dsq-sds.org/article/view/3875/3404. With the added challenge of social distancing rules for performers within the performance area, there was no longer the possibility of realising the original idea of melding vocal artist, musicians and dancers through the space. However, resulting from the creative process, I felt the restrictions on space and distance imposed between each artist became a further comment on our continual attempt at getting closer and an ever shifting balance in our relationship with others. Dam Van Huynh



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