STRUCTURALISM AND POST- STRUCTURALISM
Structuralism An intellectual movement from early to mid-20 th century Human culture may be understood by means of studying underlying structures in texts (cultural products) Ferdinand de Saussure-founder (studied linguistics) Semiotics: the study of signs (words/ meaning) Signifier-spoken word, written word Signified-the concept that the signifier
The word cat is the signifier The concept of a cat is the signified The two make up a sign There is a connection between the sign and the signifier albeit arbitrary Eventually becomes fixed a community of consensus, agree upon Binary (know cat only because of what is not a cat )
Structuralism Binaries Informed by the idea of an underlying structure Works on the premise that the truth or the real structure can be found Focus on the author/ producer of the text
Post-structuralism A response to structuralism Critique of the binaries so often characteristic of structuralism Questions what can be seen as the rigidities of structuralist systems of thought Questions the idea of a distinct structure Move away from individualism to relational Critical of some of the scientific pretenses of structuralism More playful enterprise/project More concerned with the way in which versions of truth are produced in texts through interpretation Which are always in dispute and can never be resolved In order to understand a text (or subject, object) is it necessary to study both the text itself and the systems of knowledge that produced
Post-structuralism Post-structuralist theorists question the search for meaning and coherence Derrida-texts that make up culture can never be pinned down Disconnection between the signifier and the signified Empty or floating signifier -vague highly variable Means different things to different people
Post-structuralism Task-not to understand culture, but to deconstruct meaning in culture Not looking for underlying structure or systems Instead, noticing the gaps, discontinuities, and inconsistencies in texts
Post-structuralism Always partiality and subjectivity in understanding Multiple realities which can never be understood in their entirety either by the sender or the receiver Texts are subject to interpretation, doubt and dispute whatever the attempts of the author to exercise control
Traditional View of Identity Fixed and true Essence qualities beneath the surface which determine who that person really 'is'. People have power Are able to achieve what they want in their relationships with others, and society as a
Post-structuralist View of Identity Do not have a 'real' identity within themselves just a way of talking about the self -- a discourse. An 'identity' is communicated trough interactions with others not a fixed thing within a person. It is a shifting, temporary construction Michel Foucault-identity is a form of subjugation and operation of power that prevents them from moving outside fixed boundaries.
Sovereign/Traditional Power Rulers exercised power over their subjects Traditional notion of power Overt coercion of power; power over Publicly punished that directly assaulted the body of the wrongdoer Whipping
Foucault s View of Power People do not 'have' power implicitly Power is a technique or action which individuals can engage in Power is not exercised over; not possessed Power is constituted Power is decentered and "taken up", rather than centralized and exercised from the top down
Traditional vs. Modern Establishes social control through a system of obedience to the law of the king or central authority figure or representatives of the state and of institutions of the Establishes social control through a system of normalising judgment that is exercised by people in the evaluation of their own and each others lives.
Modern/Disciplinary Power Has its basis in the knowledges and technologies produced by the new sciences Foucault s Project: Expose the operations of power at the microlevel: Prisons Clinics Families
Modern/Disciplinary Power With disciplinary power, each person disciplines him or herself. The goal of disciplinary power is to produce a person who is docile.
Panopticon
persons are subject to the "gaze" and to "normalizing judgment", it is impossible for persons to determine when they are the subject of surveillance and scrutiny and when they are not assume it must always be the case persons are incited to perpetually evaluate themselves
Operations of Power A ruse that disguises what is actually taking place Are actually specifying of persons' lives and of relationships those correct outcomes are particular ways of being that are prescribed ways of
Possible Effects of self-surveillance fear negative comparison Not measuring up guilt hopelessness perfection judging others
Difficult for many persons to entertain for it suggests that many of the aspects of our individual modes of behavior that we assume to be an expression of our free will are not what they might at first appear. In fact, this analysis would suggest that many of our modes of behavior reflect our collaboration in the control or the policing of our own lives, as well as the lives of others; our collusion in the specification of lives according to the dominant knowledges of our culture. (Michael White)
Foucauldian Tenets: Recipe for Social Transformation Be skeptical of essentialist notions of the self Reveal techniques that discipline and produce the body Expose the panoptic gaze Be skeptical of the process of normalisation Resurrect subordinated/marginalized forms of knowledge Acknowledge that humans have ability to reflect on change themselves
The Therapy Project Expose and deconstruct these taken-forgranted practices of power Achieved by engaging persons in externalizing conversations about these practices. As these practices of power are unmasked, it becomes possible for persons to take a position on them....and to counter the influence of these practices in their lives and relationships. Foucault- where there is power there is
Therapy Project Take up a stance of curiosity in regard to those alternative versions of who these persons might be This is not just any curiosity. It is a curiosity about how things might be otherwise, a curiosity about that which falls outside of the totalizing stories that persons have about their lives, and outside of those dominant practices of self and of relationship. (Michael White)
Curiosity is a vice that has been stigmatized in tum by Christianity, by philosophy, and even by a certain conception of science. Curiosity, futility. The word, however, pleases me. To me it suggests something altogether different: it evokes "concern"; it evokes the care one takes for what exists and could exist; a readiness to find strange and singular what surrounds us; a certain relentlessness to break up our familiarities and to regard otherwise the same things; a fervor to grasp what is happening and what passes; a casualness in regard to the traditional hierarchies of the important and the
CURIOSITY DIDN T KILL THE CAT!