Cultural Management: domestication and discipline? DOMESTICATION MANAGEMENT CULTURAL AND CULTURE: Indiscipline and uncontrolled. Victor Silva Echeto
University of Playa Ancha (Chile)
"It seems that soon people will agree with us, anthropologists: culture is everywhere. The immigrants have, the companies have, the young people have, the women have, until men can have it running in middle age, each with its own version. When these versions are, there is talk of "cultural collision" (...). There are advertisements for products that extol the "culture of bed" and the "culture of ice cream, and now the case debate what they call" the cultural defense argument "."
(Ulf Hanners)
"If communication has gradually come to constitute the fabric of production, and if linguistic cooperation has increasingly come to constitute the structure of the physicality of production, then the control of meaning and linguistic meaning and networks Communication arrive to form a more essential issue for political struggle. "
(Michael Hardt and Antonio Negri)
1. Introduction
analyze the possibilities that are presented to managers in an age of cultural mutation capitalist cultural migration, multiplication of identities (if not disappearance of the same by the excesses of IDs), disappearance of the distinction between public and private importance of communication devices in the third stage of capitalism and global emergency complication of local or global aldeanización what is not easy. There are times when technology and Information Communication spread the time and space, and in that sense, emplaced in a novel way the subjectivities and relationships and exchanges that occur between them. The necessary distance needed space-time trade, the key to a variety of rituals, has been radically transformed. Thus, there is no distance, or exchange, display and network but, multiplication of temporalities and spaces assumption of negativity. These are not places [Augé, 1991], can be defined as unrelated sites, history or identity. That is, those spaces emplaced rapidly to become subjects and disjunctive temporality, preventing stable relations between them. That was one of the essential characteristics in shaping identities are destabilized, there is no stability, but mobility, instability and crisis. The other two features of identity that are the history and location have also undergone radical changes, therefore, must be reformulated from the key concepts that were studied.
These features supported by the grand narratives of modernity exploded and the explosion erupted thousands of differences by multiplying the narratives that give it life. So, we spent a great story, called IDENTITY, a micro-stories (Lyotard, 1979), formed around many differences, because the very anthropological conception of diversity comes in an accelerated process of decomposition, as that there is no longer an "other" (with its anthropological characteristics of savagery and barbarism).
2. Identities (s)
If you approach the concept of culture is difficult not lower the complexity presented by the term identity. Both notions at times come together and meet and in other separate. At one time we attempted recovery of identities, allegedly lost, until the dissolution of identity in culture or in the multiplicity of differences. The opening quotation of Ulf Hannerz is in this sense: the culture seems to be everywhere and the recovery of identity also seems to be everywhere. So, it is trying to find any glimmer of device or part that serves to reconstruct the lost remains of an alleged identity that existed in the past given. However, instances of power ever since the tracks are selected to be assembling the puzzle. This is not possible to analyze the construction of identities regardless of articulating mechanisms of power. Microphysics of power, discussed by Michel Foucault has taught us that power is a central, hierarchical, it spreads in a variety of micro power. Speaking from a micro perspective of power, however, does not imply a reduction in their bodies, or of less importance. "The molecular, microeconomics, micropolitics is not defined itself by the smallness of its elements, but by the nature of their 'mass': the flow of how to distinguish line segments molar [Deleuze and Guattari, 1980: 222]. As such, identities are discussed in processes of agencies, active agents of history, always falling within the bodies of power, as well as within processes of territorialization and deterritorialization, ie regional roaming , travel and nomadism. At one time, when the nation-state has entered a rapid process of decomposition, communication and information equipment complicate Agentia location. As Deleuze and Guattari say, is a problem of segmental and centrality, not because they are opposed between these categories, but because there are two types of segmental: 1) a flexible and primitive, 2) a modern and hard. In short, the nation-state represents the modern segmental and hard, the current holding companies would be located in the first segmental. That is, under the guidelines of a "code (....), Polivoces of situations and relationships variables, and at the time of an itinerant territoriality" [Deleuze and Guattari, 1980: 214].
On the other hand, necessarily involves thinking identity in otherness, in differences diversity, analyze and question the equation land and territory, territorialization and deterritorialization. However, the identity, as pointed out by Claude Lévi-Strauss (1981), does not correspond to any actual instance, it is a virtual fund. However, the situation has changed radically, because if the identity is a reflection of modern macro, individual or collective representation, the subjectivity-in this contemporary-produce complex transformations, dissections of subjects without referential correspondence.
In this regard, some authors, such as Renato Ortiz or, without going any further, for this writer, is not an appropriate concept to describe multiplicity, explosion and implosion of contemporary identifications. The productions of these relationships between cultural identities, are produced in the processes of territorialization and deterritorialization, at a time when capitalism and its most paradigmatic entity, rhizomatic techniques of communication and information, cultural exchanges and relevance to the notion put culture in one of its most critical moments, trapping component of that notion crisis. "The transition to post-modernity and the rule prohibits any partitioning" between individuals or isolated subjects of society, between nature and culture, because it "presents a la comunicación, la producción y la vida como un todo complejo, un sitio abierto de conflicto» [Hardt y Negri, 2002: 366]. En ese todo complejo y en el conflicto, hay que analizar las culturas y sus agenciamientos en las zonas de contacto del mundo. ¿Es en la publicidad trasnacional dónde se produce la comunicación intercultural o en las ferias mundiales al estilo de la de Sevilla?, ¿en un Fórum de las culturas organizado por un Estado, cuando éstos están en decadencia, o en las ferias mundiales de Libros?, ¿es en las pateras o débiles barcas que surcan los mares o en todos ellos al mismo tiempo? Analizar estas preguntas es clave actualmente para proponer ese programa viable para los estudios culturales, which houses historical and deterritorialized agents, ie, those advocates who are located in between and not in the center or the cultural essence. Retrieve the neutral cultural practices, as the possibility of disrupting the paradigm, and thus, the binary of it, to define the paradigm and the opposition of two virtual terms which update a speech, to produce meaning (Barthes, 2002: 51)
[1] . Thus, the neutral as entridad produce a radical crisis in binary notions such as those made from the equations: identity and alterity or male / female.
also have to consider another aspect that puts a strain on the identity, como es la huída que experimenta la sociedad contemporánea (quizás sería más conveniente hablar de socialidad). «Siempre fluye o huye algo, que escapa a las organizaciones binarias, al aparato de resonancia, a la máquina de sobrecodificación: todo lo que se incluye dentro de lo que se denomina ‘evolución de las costumbres’, los jóvenes, las mujeres, los locos, etc...» [Deleuze y Guattari, 1980: 220].
3. Culturas (s)
Con el otro insumo con el que trabajan los gestores culturales, la cultura, ha sucedido algo similar. Hoy, la cultura está en todas partes o en ninguna, todo es cultura o nada lo es...
Terry Cochran señala con acierto que "The thought of clothing (...) culture with many obstacles." The rhizomes of communication, key capitalist transnationalization, extended the debate around culture "to all sorts of speeches, from economics to social sciences and the simple transmission of news, becoming a speech" as imperial at your fingertips. The amount of material on the subject of culture is increasing every day in universities and in the technocultures (including media), this increase "tends to mask the challenge, really need to accept the culture and ways of functioning" [Cochran, 1996: 159]. They are also in crisis devices that will ensure stability for the advent of multiple and decentered rhizomes. These devices were the traditions, linguistic autonomy and disciplinary institutions (education, religion, etc.).
Other aspects to be considered are: power, the nation and state. The destabilization of the latter, motivated by the emergence of the Empire, laying off, spread open, too, complicates the situation.
2. 1. Cultural mixtures
In this context we must begin by clarifying terms, such as culture, knowing that it is impossible to cover in all its complexity, we simply present in these pages clues about the treatment of the subject.
identities and cultures, in which plural times, in late capitalism, must be analyzed and studied in the framework of technical rhizomes of communication and information. As Donna Haraway says, we "from organic and industrial society to a polymorphous system information, from work to play a deadly game [Haraway, 1991: 275]. Mattelart
and Erik Neveu, one of the last works published in English Cultural Studies, aptly expressed: "the notion of culture is one that, within the social sciences, have created more jobs abundant and also the most contradictory "[Mattelart and Neveu, 2004: 13]. Since its conception until its amplitude bellaartística anthropological aesthetically without contamination to the forms of life, as she said Pierre Bourdieu (1979), lifestyles, producing materials that ensure the distinction between subjects. Can be designed from a binary concept that separates nature from culture to third extending the dialogue and partnerships between them. In the first, nature is conceived as messy, chaotic, impure, untamed. Culturally, in turn, is thought as ordered, pure and tamed. Nature was the cultural chaos and the cosmos. This dichotomous thinking is contextualized within the framework of other dichotomies that separated man from woman, the mind of the body, the human animal and primitive civilized. In the words of Mattelart
and Neveau: "La Gioconda and sociality that grips the audience at a football match will serve to illustrate" the two poles. These are: the "pantheon of great works 'legitimate'" and that of the anthropological that includes "ways of living, feeling and thinking characteristic of a social group [Mattelart and Neveu, 2004: 13]. Another opposition that arises is that of dedicated and works belonging to the mass culture produced by cultural industries. The latter may point to a further duality between popular culture and mass culture, which is indebted to the studies of Antonio Gramsci, and then analyzed the mixture of the massively popular "authors like Jesus Martín Barbero and Antonio Méndez Rubio. This position has also been banished binary to consider how the media in its early destabilizing the distinction between the people and the mass. Thus, began to mass-produce popular processes, such as in the melodramas or other lessons learned from popular culture that was spread widely. Already noted in the late 80s, which no longer made sense to design policies that separate the call Culture with a capital of what happens to the masses in the industry and the media. The dialects, customs, artifacts were released massively popular media. Hence, the concept of mass-popular-is connected with the notions of hegemony and subordination of Gramsci. It is recalled that for Gramsci, due to their lack of autonomy in their historic initiative, subaltern groups suffer from a lack of integrity deeper and harder "to rid of those principles which have been imposed, not proposed to achieve an autonomous historical consciousness "[Gramsci, notebook 16]. That
historical consciousness to be acquired Gramsci, not only from a certain objective instrument, but by changing the "relations of production techniques," including in this concept, 'a certain mode of behavior, a certain education, a particular mode of coexistence '. However, the thought of Gramsci reduces complex relations of power to a simple polar confrontation. Power relations, such as Michel Foucault analyzed, Gilles Deleuze and Felix Guattari, spread across the social fabric and tying into other relationships varied.
Beyond that critical thought of Gramsci, which is remarkable the popular conception of-mass, is it impossible to continue separating between high and low culture. As Terry says Cochran, "from now on culture can not be discussed properly using terms such as 'elite' versus 'popular', a dichotomy that still defines the line often debate in industrialized countries [Cochran, 1996: 86] .
should be clear that these dichotomies in the Americas have never had much success as it has historically produced mixing (hybridization, would García Canclini) between the cultured and the popular, mass culture and popular, producing new and interesting phenomena of mestizaje that could seen, for example, in the literature of Gabriel García Márquez, Pablo Neruda, Mario Vargas Llosa, in the pictorial art of Frida Kahlo and Diego Rivera, Joaquín Torres García or the music of Astor Piazzola and Vinicius de Moraes, to name a few artists . Terry Cochran
points to an example in this regard: "The logic of development often produces interesting and even absurd anomalies such as the magnificent building of the XIX century opera house in Manaus, Brazil, in the middle of the Amazon. Of course, it was built with money from the rubber boom, which does not take long to disappear "[Cochran, 1996: 86]. Another example may be noted in Mexico at the Palace of Government of India, in the murals of Diego Rivera and Orozco parades the history of Mexico and also universal. "In one of them shake hands Marx and Juarez, the European ideologue and Mixtec child who became president (...)» [Ribeiro, 1985: 108]. Néstor García Canclini
For the opposition between popular and mass culture no longer works, nor those between the traditional and modern. «(...) Neither cult, popular and mass culture are where we get used to find "[García Canclini, 1990: 14]. Jesus Martin-Barbero relates to cultural mixing, and transferring it to expand the notion of the fact race to the plot of sites (Vázquez Medel), ie multiple time and space, of the popular, massive, elitist [Marín-Barbero, 1987: 204]. All mixed. Space-time frames from which to tell stories and of the Americas. "Because there may only object and subject of racial mixing became subject and talking: their own way of perceiving and narrating, count and account '[Martín Barbero, 1987: 204]. Also the benefits of mestizaje refers Ulf Hannerz with the following words:
"For me at least," mestizo "has connotations of creativity and richness of expression. The concepts of mixedness also suggest that there is hope for cultural diversity. Globalization need not be just a matter of thorough mixing and long-range, the growing interconnectedness of the world also makes certain cultural benefits. Then "a little bit here and there, that's how you introduce the new in the world" [Hannerz, 1996: 113].
With the increasing weight of communication devices and mobility of people and cultures around the world, processes conform intermediaries between cultures. These will add to the cultural mix as a new factor is the unpredictability. Thus, the interconnections occur chaos-world, to the detriment of the world system, from which cultures were ordered, disordered and mixing processes in permanent transformation. The focus of the chaos-world, Édouard Glissant suggests, involves mixing but not as a mere cultural "melting pot", but as mixtures unexpected, as cultures that roam its permanent destabilizing potential world-system stabilities. With reference to the sites that promote these mixtures creolized, we have communities living different time scales and widen the areas from which the mixtures are produced. "In relation to the extent applicable, which is the historic measure expressed by the linearity of time before and after Western Jesus Christ, can be said that contemporary cultures live several different times [Glissant 1996: 82], but experience the same transformation. 2.2 With
culture (undisciplined) and against culture (domesticated).
front of the theories that link the concept of culture to processes of colonization, Edouard Glissant sets a tone, indicating that just as there were writers and poets were the precursors Western colonization, there were also poets "to imagine the world raised a protest against colonization [Glissant 1996: 76].
Ulf Hannerz, for its part, attempts to redefine the concept of culture, and which does not comprehend his death. A este autor, le interesa la manera en que este animal humano, inacabado y que aprende, «cubre el vacío de información por medio de la participación en la vida social, y, por lo tanto, la manera en que estos modos adquiridos de pensamiento y de acción se vuelven socialmente organizados; y esto, prescindiendo de que los comparta con personas de su grupo, con cualquier otro ser humano o bien con nadie más» [Hannerz, 1996: 64- 65]. Hannerz, realiza un alegato a favor del pluralismo y de la complejidad que implica la adquisición de la cultura, así como su reformulación desde una perspectiva crítica.
Otro pliegue es considerar la “supuesta” paradoja que se observa en la noción de “gestión cultural "and that is linked to the idea that culture can be administered, managed, etc ... The idea that culture can be managed arose decades after the concept of culture emerged, although there was a notion that he was trying to mature. To Zigmunt Bauman (2006: 74-ss.) Is a conflict between the functionalist perspective of "managing" culture and "cultural" and that "'management' means limiting the freedom of the run." The essence of the concept of "culture" lies a premonition or a tacit acceptance of an unequal social relationship, asymmetric, among connoisseurs y los ignorantes, entre los refinados y los primitivos. Al respecto, Theodor Adorno, concibe –en la misma línea de su crítica a las industrias culturales en su lectura del iluminismo- que “la inclusión del espíritu objetivo de una era en una única palabra como ‘cultura’ delata desde el primer momento un enfoque administrativo cuya única tarea, concebida desde lo alto, es la de reunir, distribuir, evaluar y organizar”. Para Theodor Adorno: “lo que la administración exige de la cultura es esencialmente heterónomo: la cultura –sea cual sea la forma en que ésta adopte- ha de ser medida según normas que no les son inherentes y que no tienen nada que ver con la calidad del object, but with abstract criteria imposed from outside "(2005). Thus, "a culture inflicts damage when the plans and the administration, but if left alone, all cultural risks losing not only the possibility of an effect, but its very existence." In a similar vein was Hannah Arendt, for whom "a cultural object is a function of the length of stay: their durable nature precludes its functional aspect, the same aspect that would remove the phenomenal world through its use and attrition. " Ie, "culture is threatened when all objects in the world produced now or in the past are treated exclusively as functions of vital social processes .... " The distinction between work, work and action, again plays a central role in Arendt's theory.
3. Conclusions
culture against nature, as his ally, and its domestication, and also as an extension of barbarism. Given culture but, in parallel, undisciplined and impossible to control. In summary, a wide range of possibilities to deal with the concept of culture, a notion that has too many folds and wraps, so the intention of this paper is to begin to deploy .... Therefore, we propose their undisciplined, their mobile sites, dynamic, as you enter their advocates destabilizing practices conceive canonized and sedentary culture.
practiced cannibalism as a way of devouring tirelessly the different and various stories circulating in the world, forms them nomads, travelers and pilgrims ... Undisciplined underground heads and not the face of the State ... I make my own the words of Gilles Deleuze and Felix Guattari:
"Beyond the face, there is still another inhumanity head not primitive, but of the" seeker heads "in which the maximum of deterritorialization become operative, the deterritorialization lines become absolute positive, forming transformations, new weird, new Polivoces. Becoming-underground, making rhizome everywhere to the wonder of a non-human life to create "[Deleuze and Guattari, 1980: 194].
hip hop group Makiza in the compass rose sings: "The world is a great Ark of Noah and if I'm proud I was born outside, if I have more Indian blood, because it is beautiful ... I'm a wanderer (.. ..) I'm from North, South, West, East (...) ago by walking walker so I have no flag representative (...) I just turn the compass rose. " That is what the proposal, not subordinated to identity early hierarchical or authoritarian converting the alias name in a town of multiple ... In female names, clandestine, non-representative, opposing faces ruthlessly totalitarian power. Face the difficult task of disrupting the binary paradigms and perspectives, do not neuter the field of indifference and neutrality, but the intensity of the strong states and unusual. Because "" disrupt the paradigm "is a hot job, hot '(Barthes, 2002: 52).
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NOTES [1] We refer to the perspective of the proposed neutral Roland Barthes (2002) in one of his recent seminars at the College de France.
