Beholding young people’s experiences and expressions of care through oral history performance
Kathleen Gallagher and Rachel Turner-King
, Radical Hope and the Ethical Imaginary : An International, Intercultural Investigation of Drama Pedagogy, Performance and Civic Engagemen t (2014–19)
Our multi-sited, ethnographic research study funded by the Social Sciences and Humanities Research Council of Canada is the project through which we have collaborated over the last five years. Gallagher conceived of this study in order to think about disengagement in schools, and from civic life more broadly, as a precursor to, and driver of, youth social unrest around the world. Using a socially engaged and
This book is about science in theatre and performance. It explores how theatre and performance engage with emerging scientific themes from artificial intelligence to genetics and climate change. The book covers a wide range of performance forms from the spectacle of the Paralympics Opening Ceremony to Broadway musicals, from experimental contemporary performance and opera to educational theatre, Somali poetic drama and grime videos. It features work by pioneering companies including Gob Squad, Headlong Theatre and Theatre of Debate as well as offering fresh analysis of global blockbusters such as Wicked and Urinetown. The book offers detailed description and analysis of theatre and performance practices as well as broader commentary on the politics of theatre as public engagement with science. It documents important examples of collaborative practice with extended discussion of the Theatre of Debate process developed by Y Touring theatre company, exploration of bilingual theatre-making in East London and an account of how grime MCs and dermatologists ended up making a film together in Birmingham. The interdisciplinary approach draws on contemporary research in theatre and performance studies in combination with key ideas from science studies. It shows how theatre can offer important perspectives on what the philosopher of science Isabelle Stengers has called ‘cosmopolitics’. The book argues that theatre can flatten knowledge hierarchies and hold together different ways of knowing.
Translatina world-making in The Salt Mines and Wildness
have noticed, since
that happened, is that there are more girls being murdered or beaten up
because the people who want to do these harmful things can’t get to Laverne
Cox. (Griffin-Gracy et al., 2017: 26)
Increased visibility has also sparked political backlashes in the form of bathroom bills, religious freedom laws, and religious proclamations (Allen, 2018;
Tang, 2017: 364–5; United States Conference of Catholic Bishops, 2017).
Well-intended representations can also exploit their subjects, as critics
of ethnographic documentaries and other representations of
Wordlists, songs, and knowledge production on the colonial Australian
precedent and authority – was only partial. This was, in some significant and painful ways, salvage ethnography: data collected from individuals who were literally remnant populations, violently dispossessed of their lands and often, through massacre, disconnected from long-standing traditions of knowledge transmission based upon age, gender, and cultural authority. 61 Yet it also provides evidence of the deliberate and forward-thinking adaptations made by Indigenous individuals and communities to colonial modernity as it arrived in their country.
Barlow was in no
William Burchell’s Travels in the Interior of Southern Africa
‘researches’ beyond the natural world or ‘the works of the creation’ to include ‘the investigation of man in an uncivilized state of society’. 9 He adds that this ‘will be found to offer … a picture not altogether undeserving of attention if the writer should be able by words to communicate to others those feelings which he himself experienced, and those impressions which his abode among the natives of Africa has made upon his own mind’. 10 Burchell promises the reader not the standard descriptions of ethnographic customs and manners (although he does in fact offer quite
gesture towards the kind of cartographic exchange between Indigenous people and European explorers discussed by Comyn and Fermanis, coming close to Margaret Jolly’s notion of ‘double vision’. 42
Such scenes, which seem to be relatively rare in travel texts from contact zones, are especially worth seeking out because of the generic conventions of the travel writing of exploration, which frequently create what Pratt calls ‘textual apartheid’, either in the form of a separation of people from landscapes or via ethnographic accounts of inhabitants abstracted from the
autobiographical or ethnographic in its generic
force, is not cancelled out. We are thus left suspended, uncertain. There are
many reasons one could adduce for both the suspicion of ﬁctionality in
Calle’s work and the sense of its ultimately uncertain status. I would like to
suggest here that one of the most pervasive triggers of both responses is the
recurrent instance of what I have chosen to call ‘experimental experience’.
Experimental experience takes the form of feelings, emotions, reactions,
etc., which are not so much in and of an underlying self as signs announcing what
brought the colonial frontier into being. The ‘literary conventions of Melanesian discourses’, for example, defined by their ‘savagery’ and ‘bloodthirstiness’, created a ‘self-defensive imagination’ that informed pre-emptive attacks against Islanders. 100 South Africa too was a key investigative site for racial taxonomists and ethnographers, figuring heavily in the ‘construction of racial stereotypes’ through ethnographic displays of Khoisan people and the racialised writings of Robert Knox. 101 The implications of these ethnographic investigations are demonstrable in
of ‘Examples of the Chief Indian Languages of Guiana’, presenting nine English words as they are spoken by seven different tribes. ‘Unfortunately,’ he writes, ‘I have no Arecuna vocabulary at my disposal; but the language differs merely by very slight varieties of pronunciation from the Macusi.’ 45 Readers are left to presume the unimportance of these ‘very slight varieties’.
In addition to producing his ethnographic volume, im Thurn organised the British Guiana collection for the 1886 Colonial and Indian Exhibition in London. Millions of attendees were afforded
formation of a person’s identity and how laundry practices are developed as part of the creation and maintenance of a material, social and multi-sensory home. I introduce her research here to begin to build an understanding of how the care of objects is entwined with self-care and to highlight how aspects of identity that are supported by the completion of these processes are lost when someone enters institutional care. Her research into laundry practices was conducted following the principles and methodologies of her sensory ethnography practice, which pays close