Category: text

Sexist anti-feminism in the French Left, 1970

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I’ve been reading lately about the French Women’s Liberation Movement, which had its first public event in 1970, at the University of Paris 8, which would become my primary French fieldsite. In its early days, the university was called the Centre Universitaire Expérimental de Vincennes (Experimental University Center at Vincennes). It was located east of Paris amidst the woods of a major city park. It was notorious for overcrowding. It was notorious for far-left activist “frenzy,” which stemmed from the political movements of 1968.

I was not surprised to find out that in the 1970s, sexism and rape culture were major problems among the male-dominated French far left. They remain issues on French campuses today.

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Women’s Liberation at the University of Chicago, 1969

Posted on Posted in america, gender, politics, text

Last year, I blogged about a 1970 critique of sexism at the University of Chicago. Just now, I opened up the anthology in question, Sisterhood is Powerful, and discovered another neat document: a feminist political manifesto issued on the occasion of protests against the firing of Marlene Dixon, a Marxist feminist professor.

I especially liked its capacious theory of women’s freedom.

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Is writing composition or improvisation?

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In my corner of the academy, one isn’t really taught much about writing.

One is taught constantly to produce texts and to judge texts, but that isn’t the same thing, because writing is a process, and the text is merely the product. A theory of a product isn’t a theory of its production.

There is of course a cottage industry of advice, guidelines, tips, “rules for writing,” writing strategies, and so on. Generally this advice is instrumentalist. It tells you, “Picture your reader!” “Write short sentences!” “Always revise!” “Have modest goals!” It tells you, in sum, “Write like this if you want to succeed.”

The problem with this sort of writing advice is that it isn’t really about writing. It is about career success, behavioral self-optimization, and complying with norms.

The second problem with writing advice is that it constantly equates writing with composition. But composition is only one metaphor for writing. Perhaps improvisation (to borrow a sibling musical category) is another possible metaphor for writing. Maybe it’s even a good one?

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Style, bad prose, and Corey Robin’s theory of public intellectuals

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Ten years ago, before I started doing research in France, I wrote my MA thesis about the politics of “bad writing” in the American humanities. Empirically, my major case study was about a “Bad Writing Contest” run by the late Denis Dutton, which dedicated itself in the late 1990s to making fun of (ostensibly) bad academic prose. The winners were always left-wing critical theorists like Homi Bhabha, Judith Butler and Fredric Jameson.

I ended up concluding that the Bad Writing Contest was a scene where low-status-academics got to symbolically denounce higher-status academics, so in that sense the whole affair was basically about status dominance; but I had put the project behind me, until I was reminded of the topic by Corey Robin’s recent comments about Judith Butler as a public intellectual. I’d like to focus briefly on his main claim: that Butler’s seemingly inaccessible writing style did not prevent her work from being culturally generative and iconic. As he puts it:

It is Gender Trouble—that difficult, knotty, complicated book, with a prose style that violates all the rules of Good Public Writing—that has generated the largest public or publics of all: the queer polity we all live in today.

To be clear, Robin’s view is that Butler’s success as public intellectual was neither because nor in spite of her prose style, but rather that success was altogether orthogonal to prose style. He proposes that “it’s not the style that makes the writing (and the intellectual) public. It’s not the audience. It’s the aspiration to create an audience.”

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Affiliation is power (without irony)

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As many of my readers probably know, the big controversy in my field this year (in American cultural anthropology) has been about a proposed boycott of Israeli academic institutions, essentially as a protest of the Palestinian situation. The substantive politics have been debated for months and years, and I’m not going to get into them here. But this past couple of months, I’ve been subjected to unsolicited weekly email missives from the anti-boycott faction, and as an ethnographer of academic culture, I couldn’t help noticing the extremely standardized introductory format that they all use:

My name is ——. I am the Lucy Adams Leffingwell Professor in the Department of Anthropology at Case Western University. I am also a lifetime member of the American Anthropological Association and President-elect of the Society for Psychological Anthropology. I am writing to ask that you vote against the boycott of Israeli universities.

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Reading as caching

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When you spend a few years writing code, the principles of programming can start to spill over into other parts of your life. Programming has so many of its own names, its own procedures, its little rituals. Some of them are (as anthropologists like to say) “good to think with,” providing useful metaphors that we can take elsewhere.

I’ve gotten interested in programming as a stock of useful metaphors for thinking about intellectual labor. Here I want to think about scholarly reading in terms of what programmers call caching. Never heard of caching? Here’s what Wikipedia says:

In computing, a cache is a component that stores data so future requests for that data can be served faster; the data stored in a cache might be the result of an earlier computation, or the duplicate of data stored elsewhere. A cache hit occurs when the requested data can be found in a cache, while a cache miss occurs when it cannot. Cache hits are served by reading data from the cache, which is faster than recomputing a result or reading from a slower data store; thus, the more requests can be served from the cache, the faster the system performs.

Basically the idea is that, if you need information about X, and it is time-consuming to get that information, then it makes more sense to look up X once and then keep the results nearby for future use. That way, if you refer to X over and over, you don’t waste time retrieving it again and again. You just look up X in your cache; the cache is designed to be quick to access.

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What editing is

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Editing is a lot of things, but one of them is an endless series of minor improvements in phrasing. While I was in the field, I often wished I could observe how academics made this kind of minor textual improvements, but it was next to impossible to see that sort of work first-hand. Nothing’s stopping me from giving examples from my own editing process, though. Here’s one.

Original:

An enormous amount of research, beginning in France perhaps with Michel de Certeau’s The Practice of Everyday Life (1984), has emphasized practices that subvert and evade the forms of social domination that Bourdieu had documented.

Revised version (trying to make things clearer, and more direct):

An enormous amount of research, beginning in France perhaps with Michel de Certeau’s The Practice of Everyday Life (1984), has emphasized how Bourdieuian forms of social domination get subverted and evaded.

I guess it’s up to the reader to say whether the latter is actually more understandable, but I can at least remark that it is far more concise. Making this change probably took me around ten seconds, but any long writing project involves thousands and thousands of these little editorial improvements.

It’s not fair to have them roll their eyes (at hippie intellectuals)

Posted on Posted in america, ordinary life, politics, text1 Comment

I was looking through some ancient files on my computer, and I was fascinated by a fragment of an email I’d saved from a dormitory debate back in college about a certain obscene snow sculpture that someone had built in front of our building. The building in question was called Risley Hall, a notorious den of the arts and counterculture at Cornell University. And this text strikes me as a great document of what countercultural student identities looked like in the early years of the last decade:

It’s not fair to tell someone you’re from Risley and have them roll their eyes and look at you funny. It’s not fair to be teased or have someone assume you’re a gay, pot-smoking poet with piercings and handcuffs who hates white christians and GAP clothes. It’s not fair to be asked “so how was the orgy?” every Monday morning. And it would seem at first that things like the snow cock would only perpetuate this. But I think it’s important to weigh the impacts. Someone walking by Risley, seeing the snow cock, might remark to themselves “crazy Risley,” shake their heads and keep on walking. Perhaps they’d say “it figures! Damn perverts and their orgies!” But I don’t think that it would change people’s minds if the cock hadn’t been erected in the first place. No one would have though “Gee, I used to think Risley was the weird dorm, but the absence of icy genitals makes me think I was wrong!” The fact is that our reputation is staked on a whole lot more than frozen, suggestive precipitation. It’s based on us.

I have to ask “what would it take to get people to change their minds?” I mean, seriously…we’d have to get rid of Rocky immediately, and the LGBTQ probably shouldn’t be as vocal. The SCA sure looks like freaks on the front lawn when they practice. Masquerave has people milling around our dorm dressed all sorts of perverted ways. And then there’s the way Risleyites dress in general… Continue reading “It’s not fair to have them roll their eyes (at hippie intellectuals)” →

Gratitude absolved of responsibility

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Lately I’ve gotten interested in reading Clyde Barrow‘s Universities and the Capitalist State: Corporate liberalism and the reconstruction of higher education, 1894-1928. It’s out of print, but I found it used and had it delivered. When I cracked the cover open after a couple of weeks, I was interested to find this note on the inside cover, written in a nice cursive script in what looks like blue ballpoint:

barrow inscription

To Kent,

Thanks for all of your help. I won’t hold you responsible for its content, but it couldn’t have been written without your assistance many years ago.

Clyde W Barrow

It’s always curious to encounter the traces of strangers’ personal relationships to each other. One gets the sense that these two people didn’t know each other all that well, that they had encountered each other “years ago” when Barrow was working on his dissertation, and that when the book finally appeared in print, the author, still then near the start of his career, was delighted to finally be able to show people what he had produced. There’s a nice sense of self injected into the professionally cordial tone of this note; while the author signs his full name instead of just his first name, he signals that the project was dependent on this other person, that it “couldn’t have been written without your help.”

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The mystique that enables corrupting the youth

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I’m quite amazed by this excerpt from a letter of Richard Rorty’s, to one Milton Fisk, on March 20, 1971:

No, it’s the best bet available for improving society. This standard bourgeois liberal view of mine has the same cynicism of all bourgeois liberal views—it says to the people on whose necks one trods that it will be better for their children’s children if they keep on getting trodden upon while we educate the more intelligent of their children to understand how society works. But I believe it anyway. I honestly think that we—the parasitic priestly class which confers sacraments like BAs and PhDs—are the best agency for social change on the scene. I don’t trust the aroused workers and peasants to do themselves or anybody any good. To put it still more generally, I think that nothing but a revolution in this country is going to make it possible for millions of people to lead a decent life, but I still don’t want a revolution in this country—simply because I’m afraid of finding something worse when the revolution is over. So insofar as I have any thoughts on the higher learning in America they are to the effect that we pinko profs should continue swinging each successive generation a little further to the left; doing it this way requires the continuation of the same claptrap about contemplation we’ve always handed out, because without this mystique the society won’t let us get away with corrupting the youth anymore.

(Quoted in Neil Gross’s sociobiography of Rorty.)

So basically, Rorty could not, or could no longer believe in the claptrap of the beauty of liberal arts education as teaching “contemplation”, but was happy to continue its rhetoric in the service of gradualist progressive politics (“swinging each successive generation a little further to the left”). His reason for being against a “revolution” was fairly understandable, if not very noble: as a good “liberal bourgeois,” he was afraid of being worse off afterwards. Or, he suggests, of having someone else be worse off afterwards. His claims to altruism are somehow not very convincing, and one gets the sense that Rorty was animated by a curious contradiction between his own class interests and his anti-Communist leftist ideals. (Gross goes on about his parents’ politics at great length; it’s one of the best parts of that book.)

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Four theses on university presidents’ speech

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Recently I got an interesting email from my university’s communications department with a link to a speech recently given by the university’s current president, Robert Zimmer. They said they had appreciated my prior comments on academic freedom and were curious to hear my comments on this speech.

Never having been asked to comment on anything on this blog, I felt a little puzzled, but eventually thought, why not? So here, if you like, are some theses on understanding this instance of a presidential speech.

(1) A presidential speech is a balancing act, a diplomatic performance; and as such, it is almost inevitably produced under severe institutional and diplomatic constraints. One might put it like this: university presidents enjoy no right to free speech. Or at least, no free speech without the threat of retribution from any of numerous quarters. If you read Dean Dad’s wonderful blog about his life as a community college dean, the first thing you find out is that university management (call them leadership or administrators if you prefer) operates in a state of constant compromise and constraint. In a great recent post, he explains something about the constraints on what one can say in his role: “When I spoke only for myself, it didn’t really matter what I said. But as a leader in the institution, comments that once would have been merely snarky were suddenly taken as indications of larger directions.” Just think of Larry Summers. As president, one is heavily vetted to begin with, continuously accountable to multiple constituencies, and under pressure not to rock the boat. And as Dean Dad points out, “front-room talk” isn’t the same as “back-room talk”: even if presidents may be frank in private, they are seldom unguarded when acting in their ceremonial role. First thesis: presidents are not free agents. Corollary: a presidential speech on academic freedom invokes a value that it cannot practice.

(2) The presidential speech is a kind of self-instituting, self-authorizing ceremonial language that functions to assure or reassure the continued dignity of the institution. And a presidential speech is hence less an empirical report on an institution than a moment in the reproduction of an institutional self-image. As in commercial advertising or a political campaign, one puts one’s best foot forward. It’s less that what is said is false as that campus life is glossed with the veneer of an institutional fantasy. This fantasy — one can see it in Zimmer’s speech — implicitly embodies its own criteria of evaluation, which are essentially aesthetic. In such a speech, institutional reality vanishes into the self-satisfied ether of institutional desires for beautiful self-representations.

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Reading Marx: A course description

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Seem to be on a translation kick. Translating is good for me; it makes me read much more closely than I would otherwise.

I recently came across the very curious Europhilosophie, which seems to group together a number of philosophy working groups (on Kant, Nietzsche, Sartre, Bergson, Fichte, phenomenology, materialism, and psychoanalysis, among others). An acquaintance of mine, doing a thesis on the situationists, is part of the Groupe de Recherches Matérialistes. It turns out that members of this group offer seminars in various places. For your entertainment I therefore present the course description for a seminar on “Reading Marx/Readings of Marx” (Lecture(s) de Marx). It will be offered next fall at the (very philosophically prestigious) Ecole Normale Supérieure.

ecole normale superieure

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The Infinite Rounds of the Stubborn

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ronde infinie devant le panthéon

One day a few weeks ago I stopped by a political demonstration against the French university reforms. The organizing group, La Ronde Infinie des Obstinés, specializes in what are essentially indefinitely long circular marches, rather after the pattern of a vigil. Their name amounts to “the infinite rounds of the stubborn,” though someone tried to explain that une ronde infinie could also be interpreted as a merry-go-round! At any rate, the idea is that by marching nonstop they can manifest their “infinite” determination and commitment to the cause. But what cause, you ask? Well, for those anglophone readers out there, I thought I would give a rough translation of their pamphlet (French original here). As you’ll see, on this occasion they were trying to persuade French candidates for the European Parliament to take a stand on university reforms.

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Reading as an ethnographic tactic

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One of the things, totally unsurprising, about the social world where I’m working is that it’s full of texts. Even restricting ourselves to written texts, we find not only books but also articles, dissertations, textbooks, pamphlets, blog posts, media coverage, government proclamations, analyses of government proclamations, activist manifestos, online books, posters, banners, schedules, graffiti, email, text messages, announcements of the birth of professors’ children, warnings not to break the sociology department copy machine, security warnings, maps and directional signs, historical placards, captions attached to bombastic statues, conference programs, course descriptions, online discussion forums, advertisements printed on the outside of bookstore sales bags, activist pin-on buttons, government ID badges, and the like. I’m sure this isn’t an exhaustive list of the written genres I’ve encountered — and of course, most of these genres are themselves compound genres containing other genres within. It would be a project in itself just to diagram these genres and analyze their interrelations and metapragmatics.

With the onset of summer, I’m faced with the end of the academic year, the end of class meetings and conferences, the end of departmental meetings and protests, and hence the temporary loss of most of the usual opportunities for face-to-face ethnographic observation in the traditional sense. My field site is shutting down. But I’m trying to ask myself: what do I make of the fact that I still possess an wonderful, unmanageable number of printed pages, of written things, of texts, that I need to read? And that this reading is simultaneously a chance to do textual analysis but also, and this is what seems to deserve more attention, a form of participant-observation in the world in question. Academia is nothing if not a community of readers. What then are the tactical or theoretical implications of a summer spent reading in a project on academia?

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Steve Fuller on bad writing

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Steve Fuller, a social epistemologist I have some acquaintance with (and who is extremely controversial for defending intelligent design in the Dover school board case), has for some time had one of the more interesting takes on “bad writing” in the humanities. One of his earlier diagnoses appeared in Philosophy & Literature ten years ago; a more recent one appears in the middle of his curious (and, I might add, extremely readable) 2005 book, The Intellectual. This from the middle of an imaginary dialogue between “the intellectual” and “the philosopher”:

Intellectual: … Difficulty is illegitimately manufactured whenever an absence of empirical breadth is mistaken for the presence of conceptual depth. Say you restrict yourself to speaking in the name of Marx and Freud, and then address things that cast doubt on what they said, such as the absence of a proletarian revolution or the presence of post-Oedipal identity formation. Not surprisingly, you end up saying some rather complicated and paradoxical things. But you have succeeded only in engaging in some roundabout speech that could have been avoided, had you availed yourself of a less sectarian vocabulary. But the continental philosophical game is mostly about deep reading and roundabout speech. By the time you have gone to the trouble of learning the relevant codes, you will have become an ‘insider’, capable of wielding a sort of esoteric power by virtue of that fact alone. This is a trick that the US continental philosopher and queer theorist Judith Butler learned from Plato.

Philosopher: All I know about Butler is that a few years ago she won the ‘Bad Writing’ contest awarded each year by the editors of the journal Philosophy and Literature. So she must not have been that successful.

I: Au contraire. In fact, the editors played right into Butler’s hands, though neither she nor they appreciated it at the time. An accusation of ‘Bad Writing’ boils down to the charge that the author doesn’t know what she’s talking about. In fact, of course, it implies only that the accuser doesn’t know what the author is talking about — and hopes that others share this problem.

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Graduate mentoring and textually mediated intellectual passion

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“After you take classes, you mostly stop having a relationship with the department, and your main relationship is with your committee,” a friend of mine said last year.

So the relationship with one’s advisors is the institutionalized moment of semi-autonomy from the institution, a moment in which one’s academic situation is governed by the contingencies of evolving personal and intellectual relations, and only more distantly by the bureaucratic requirements of the graduate program.

This can evoke all kinds of intricate psychosocial dynamics between student and advisors. Being in the middle of them, I can’t really speak from experience here, but let’s look at Janice Radway’s post facto description of her advising relationship, from a 2006 interview in the Minnesota Review with Jeff Williams:

“I first studied with Russ during my sophomore year. I had come out of a very middlebrow background and loved books and reading. I thought of myself as an English major, but didn’t aspire to a professional identity or position. I thought I was going to write as a journalist. In that sophomore year, I took Russ’s class on realism and naturalism, which met three days a week. He was working on The Unembarrassed Muse at that time and offered a special session that you could attend on Thursdays, where he would talk about the popular culture contemporaneous with literary realism and naturalism. I attended those sessions and was transfixed; I was not just transfixed by the subject matter but by his investment in the subject matter. I remember thinking, “This is a job, you can actually aspire to this as a job. You might think of yourself as a teacher, as a professor even.” It sounds silly and naïve, but that really was the moment when I thought about a different future.”
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Bad academic writing as status performance

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From “On Intellectual Craftsmanship,” an essay from The Sociological Imagination that I love:

In many academic circles today anyone who tries to write in a widely intelligible manner is liable to be condemned as a ‘mere literary man’ or, worse still, ‘a mere journalist.’ Perhaps you have already learned that these phrases, as commonly use, only indicate the spurious inference: superficial because readable. The academic man in America is trying to carry on a serious intellectual life in a social context that often seems quite set against it. His prestige must make up for many of the dominant values he has sacrificed by choosing an academic career. His claims for prestige readily become tied to his self-image as a ‘scientist.’… It is this situation, I think, that is often at the bottom of the elaborate vocabulary and involved manner of speaking and writing. It is less difficult to learn this manner than not. It has become a convention–those who do not use it are subject to moral disapproval.

…Desire for status is one reason why academic men slip so readily into unintelligibility. And that, in turn, is one reason why they do not have the status they desire. A truly vicious circle–but one out of which any scholar can easily break.

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Kalven report and Chicago academic politics

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How do we understand the politics of the university, again?

Consider the following case. A few years ago there were efforts to get the University of Chicago to divest from Darfur. They failed. At the time, the president Zimmer justified the decision by referring to the Kalven Report, a 1967 document explaining that, in short, the university should be the forum for individuals to formulate their own political positions, but should not itself take political positions. Importantly, there were multiple arguments for what the authors called a “heavy presumption against the university taking collective action or expressing opinions on the political and social issues of the day, or modifying its corporate activities to foster social or political values, however compelling and appealing they may be.” The Kalven Report justifies its conclusions with three arguments:

  1. An argument that the university has no method for reaching political consensus, because it is obligated to respect dissenting opinions, and not overrule them by majority vote. Hence, any institutional politics would fail to respect minority rights. This is an argument about the ethics of representation and decision-making.
  2. An argument that any institutional involvement in politics could undercut the university’s “prestige and influence.” Supposedly, a university can “[endanger] the conditions for its existence and effectiveness” by becoming politically involved. This seems to be a pragmatic argument about the university’s conditions of institutional stability, which are thought to decline as it takes sides on salient social issues.
  3. An argument that the university’s “mission,” which is (predictably) described as the “discovery, improvement and dissemination of knowledge,” simply does not include short-term political involvement. “It is not a club, it is not a trade association, it is not a lobby,” says the report. This is a rather Platonic argument about the university’s apparently eternal social essence. (As Paul Horwitz pointed out last year in commenting on the report, there is of course no reason why every university must have the same mission. Moreover, as the French university historian Jacques Verger would have put it, universities change with the times, including in their missions and concepts. So this argument is, on the face of it, the most fallacious of the three.)

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academic writing in common english

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Sometimes you hear people, non-academic people, telling you that postmodern writing is gibberish. But remember the old Yankee saying, “one man’s trash is another man’s treasure?”

Likewise with writing: what’s gibberish to my parents is, I must admit, pretty comprehensible to me. This is because academic language is a tool of social differentiation, used to separate academics from laypeople. But even so, translation is possible. Take the following snip of academic language I saw in an email:

Hi Everyone,

The discussion of the relationship between place and power and the idea of being ‘out of place’ is one that I find truly fascinating. Landscape is often implicated in power relations. Probably because of my geographical location, I have most often seen this subject matter approached from a post-colonial point of view, focussing on colonial re-inventions and subsequent representations of land and place as a strategy in establishing notions of ‘rightful’ ownership. The gendered representation of ‘place’ and ‘land’ in is often tied closely with this colonial project. In my own work I have examined this in relation to the 1930-50 governmentally sponsored ‘Nation Building’ projects in South Africa, and focused on the representations of the gendered landscape in Afrikaans literature and painting.

I am currently preparing for a joint series of lectures on landscape. Some of the areas we will be investigating include the use of landscape in computer gaming, and in comics. As comics have not in the past been my major field of study, and academic material on comics in South Africa is rare to say the least, I was wondering if any of you could point me to easily obtainable readings on the subject of ‘land’, ‘landscape’ and ‘place’ in comics. (Incidentally, that list that went around last week with general readings has already been insanely useful and I have several of the books on order from the US already)

Alana, is your paper published anywhere I would be able to get a copy? Any help on this would be greatly appreciated.

I would translate this banal bit of prose as follows:

The discussion of the relationship between place and power and the idea of being ‘out of place’ is one that I find truly fascinating.

“I am an academic, and I am fascinated by The Man and thinking about where The Man lives — and where The Man doesn’t live.”

Elaboration: “I enjoy taking common words like “place” and “power” and treating them as major conceptual problems. I consider this activity truly fascinating. “Place” and “power” could mean any of a huge number of things, but I’ll probably just talk about them in connection with some minor research problem of my own. However, I will make sure to distill any particular places into the abstract, general idea of “PLACE.” Likewise with “POWER.” What I mean by ‘power’ is basically what kids in the street call “the Man” — it has dim connotations of the government, or big corporations, or colonialism, or parents, or all of these and more… And now, an additional twist! Since we’re supposing that there’s some kind of general relationship between POWER and PLACE, we can then ask what happens to POWER when someone or something is ‘out of place.’ Why the scare quotes, you ask? Well, they mean that being ‘out of place’ is also being made into a rarified academic concept, disconnected from popular usage. But wait — one final note! Since other scholars have also been talking about these abstractions for some time, I will be able to make myself matter by joining their discussion.”

Landscape is often implicated in power relations.

“The Man has ideas about how the world should look and how landscapes should be put together.”

Elaboration: ” ‘Implicated in’ just means ‘related to.’ And ‘often’ is completely meaningless in this context — I don’t really mean that most power relations involve a landscape, because a moment’s thought suggests that lots and lots of power relations don’t have much to do with landscapes. I just stuck in the ‘often’ to make it sound like I’m doing work on something important, and to make myself sound legitimate — which is an important part of making yourself a good academic, OK? so get off my back!”

Probably because of my geographical location, I have most often seen this subject matter approached from a post-colonial point of view, focussing on colonial re-inventions and subsequent representations of land and place as a strategy in establishing notions of ‘rightful’ ownership.

“People near me usually think about The Man and landscapes in terms of who owns what and how they justify owning it.”

Elaboration: “I live in South Africa, and people down here naturally tend to think about academic questions from a South African perspective. We used to be a colony, but now we’re a post-colony, so we consequently have a post-colonial point of view. One of the things we study is how people try to prove their rights to own land by using certain ideas about land. These ideas have been changing since the colonial era.”

The gendered representation of ‘place’ and ‘land’ in is often tied closely with this colonial project.

“People think that land has something to do with gender. That has something to do with colonialism. I wouldn’t want to say what exactly.”

“Again, the words ‘often’ and ‘closely’ have no meaning here aside from making me sound important.”

In my own work I have examined this in relation to the 1930-50 governmentally sponsored ‘Nation Building’ projects in South Africa, and focused on the representations of the gendered landscape in Afrikaans literature and painting.

“I studied Afrikaans literature and painting in the 30s-50s and wrote about all these ideas in connection with those.”

I am currently preparing for a joint series of lectures on landscape. Some of the areas we will be investigating include the use of landscape in computer gaming, and in comics. As comics have not in the past been my major field of study, and academic material on comics in South Africa is rare to say the least, I was wondering if any of you could point me to easily obtainable readings on the subject of ‘land’, ‘landscape’ and ‘place’ in comics. (Incidentally, that list that went around last week with general readings has already been insanely useful and I have several of the books on order from the US already)

“Recently I got this sweet new gig — but honestly I’m not really ready for it and probably not all that qualified for the job. Can anyone help me out?”

Alana, is your paper published anywhere I would be able to get a copy? Any help on this would be greatly appreciated.

“If you help me, I might put your name in the Acknowledgements section of my next essay.”

So, if you put the whole translation together, it looks like so:

“I am an academic, and I am truly fascinated by The Man and thinking about where The Man lives — and where The Man doesn’t live. The Man has ideas about how the world should look and how landscapes should be put together. People near me usually think about The Man and landscapes in terms of who owns what and how they justify owning it. Also, people think that land has something to do with gender. That has something to do with colonialism. I’m not saying what exactly. Anyway, I studied Afrikaans literature and painting in the 30s-50s and wrote about all these ideas in that connection. Recently I got this sweet new gig — but honestly I’m not really ready for it and probably not all that qualified for the job. Can anyone help me out? If you help me, I might put your name in the Acknowledgements section of my next essay.”