Michel Foucault’s analysis of psychiatry´s birth around 1800 is well known. The French philosopherreversed the myth of PhilippePinel and William Tuke asliberatorsof the mad in the New Era after the French revolution: instead of a starting liberation we should consider it a completed elimination. The exclusion of madness from the realm of Reason is fulfilled. Insanity is silenced. From this moment on ‘the life of unreason no longer manifests itself except in the lightningflash of works such as those of Hölderlin, of Nerval, of Nietzsche,or of Artaud’, Foucault writes. And: ‘Sade's calm, patient language also gathers up the final words of unreason and also gives them, for the future, a remoter meaning.’ LinkedIn: https://www.linkedin.com/in/bert-van-den-bergh-95476526/
http://cts.som.surrey.ac.uk/publication/lets-say-goodbye-the-moralising-practices-of-gap-year-organisations-in-the-netherlands/wppa_open/Responding to the growing appeal of the gap year amongst young people, thehigher education sector, governmental institutions and, perhaps foremost, the tourismindustry are increasingly starting to realise the potential of promoting tourism as an arenawith moral status and codes, influencing society and individual lives in ‘new’, different andpowerful ways. Due to this burgeoning global and identifiable gap year industry, the networkof public and private organisations, support services, practices and beliefs has becomeincreasingly open to scrutiny. This paper aims to contribute to a new research agendaexploring the broader cultural influence of the gap year industry in the Netherlands through adiscourse analysis of online resources targeting young people. In particular, the paperexplores the moralising practices of gap year organisations involved in promoting,negotiating and regulating new moral values and meanings of, and through, tourism. Thepaper concludes with a critical impression of how these organisations claim to offer a moredistinctive way of reflection, and thereby contribute to negative and narrowed views on masstourism and, in all likelihood, a distorted sense of global citizenship amongst young people.
MULTIFILE
05/31/2013
At its core, raving has existed in opposition to normativity, and so has electronic music. If newcomers enticed by hard trance remixes of 2000’s Top 40 hits embrace this opposition, it is often done in ways removed from history. As Loren Granic AKA Goddollars, co-founder and resident of A Club Called Rhonda in Los Angeles, stated: “Many of the newcomers are straight/white kids who are very far removed from the LGBT community, despite fist-pumping by the millions to a music that was born from gay people of colour sweating their asses off at 5 AM in a Chicago warehouse.” If the role marginalized people have played in the creation and pioneering of their favourite music is ignored, how would people react when told that their fun might also harm marginalized groups? The ethics of lockdown raves have always been fraught, as their repercussions reverberate beyond the people who choose to attend them; meanwhile, data shows that people of colour were more likely to be targeted for attending raves during the lockdown.
LINK
12/06/2023
