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Guattari</title> <meta name="description" content="Search results for: Deleuze and Guattari"> <meta name="keywords" content="Deleuze and Guattari"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none 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action="https://publications.waset.org/abstracts/search"> <div id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Deleuze and Guattari"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 17</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Deleuze and Guattari</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">17</span> The Influence of Gilles Deleuze and Felix Guattari's Thoughts and Ideas on Post-Modern Architecture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=A.%20Nabi">A. Nabi</a>, <a href="https://publications.waset.org/abstracts/search?q=S.%20Panahi"> S. Panahi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In the recent years, due to the countless changes in the world and various sciences, architecture has faced a new approach and different concepts more than any other times. The direct influence of philosophy on architecture is one of the features of contemporary architecture. Linking these two learnings directly together needs deep reflection. Gilles Deleuze and Félix Guattari are among the people who greatly influenced the thinking of future architects and artists by bringing up new concepts. If we focus on the works of these architects and artists whose works resemble anti-Platonism and who subvert the western philosophy, we can extract concepts which we can see their influence on art and architecture. Using content analysis, this study has come to this conclusion that the ideas of Deleuze and Guattari could influence the contemporary architecture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Gilles%20Deleuze" title="Gilles Deleuze">Gilles Deleuze</a>, <a href="https://publications.waset.org/abstracts/search?q=Felix%20Guattari" title=" Felix Guattari"> Felix Guattari</a>, <a href="https://publications.waset.org/abstracts/search?q=anti-platonism" title=" anti-platonism"> anti-platonism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-modern%20architecture" title=" post-modern architecture"> post-modern architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=folding" title=" folding"> folding</a> </p> <a href="https://publications.waset.org/abstracts/83671/the-influence-of-gilles-deleuze-and-felix-guattaris-thoughts-and-ideas-on-post-modern-architecture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/83671.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">199</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">16</span> Difference and Haeccities: On the Religious Foundations of Deleuze’s Philosophy of Difference</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tony%20See">Tony See</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Although much has been devoted to Deleuze’s ethics of difference, relatively little has been focused on how his political perspective is informed by his appropriation of religious ideas and theological concepts. The bulk of the scholarly works have examined his political views with the assumption that they have little or nothing to do with his ideas of religions at all. This is in spite of the fact that Deleuze has drawn heavily from religious and theological thinkers such as Duns Scotus, Spinoza and Nietzsche. This dimension can also be traced in Deleuze’s later works, when he collaborated with Felix Guattari in creating an anti-Oedipal philosophy of difference after May 68. This paper seeks to reverse the tendency in contemporary scholarship ignore Deleuze’s ‘religious’ framework in his understanding of the ethical and the political. Towards this aim, we will refer to key texts in Deleuze’s corpus such as Expressionism in Philosophy, A Thousand Plateaus and others. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=difference" title="difference">difference</a>, <a href="https://publications.waset.org/abstracts/search?q=haeccities" title=" haeccities"> haeccities</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=theology" title=" theology"> theology</a> </p> <a href="https://publications.waset.org/abstracts/37777/difference-and-haeccities-on-the-religious-foundations-of-deleuzes-philosophy-of-difference" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37777.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">353</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">15</span> Unmasking Theatrical Language: Exploring Ideological Connections in American Theater</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Gizem%20Barreto%20Martins">Gizem Barreto Martins</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper explores the subversive potential inherent in the theatrical language employed within Arthur Miller's The Crucible. The research argues that this play intricately weaves ideological connections with its audience and the historical epoch it represents, effectively serving as a channel for ideological and cultural interaction potentially exerting subversive influences on social and political realms. Using a historical-materialist methodology that situates the play within its historical and political context, all while examining its connections with theater and literary theories, the paper raises a fundamental query: How does this dramatic work embody subversion, presenting a style unburdened by the performative conventions of daily life and prevailing codes and systems of representation? In response to this inquiry, the study asserts that theatrical language has the capacity to function as a subversive catalyst against prevailing ideologies, actively contributing to the process of social transformation. To substantiate this claim, the research conducts a detailed analysis of the selected play, employing the semiotic framework pioneered by Gilles Deleuze and Felix Guattari. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=arthur%20miller" title="arthur miller">arthur miller</a>, <a href="https://publications.waset.org/abstracts/search?q=The%20crucible" title=" The crucible"> The crucible</a>, <a href="https://publications.waset.org/abstracts/search?q=gilles%20deleuze" title=" gilles deleuze"> gilles deleuze</a>, <a href="https://publications.waset.org/abstracts/search?q=felix%20guattari" title=" felix guattari"> felix guattari</a>, <a href="https://publications.waset.org/abstracts/search?q=theater%20and%20literary%20theories" title=" theater and literary theories"> theater and literary theories</a> </p> <a href="https://publications.waset.org/abstracts/172714/unmasking-theatrical-language-exploring-ideological-connections-in-american-theater" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/172714.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">61</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">14</span> When the ‘Buddha’s Tree Itself Becomes a Rhizome’: The Religious Itinerant, Nomad Science and the Buddhist State</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=James%20Taylor">James Taylor</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper considers the political, geo-philosophical musings of Deleuze and Guattari on spatialisation, place and movement in relation to the religious nomad (wandering ascetics and reclusive forest monks) inhabiting the borderlands of Thailand. A nomadic science involves improvised ascetic practices between the molar lines striated by modern state apparatuses. The wandering ascetics, inhabiting a frontier political ecology, stand in contrast to the appropriating, sedentary metaphysics and sanctifying arborescence of statism and its corollary place-making, embedded in rootedness and territorialisation. It is argued that the religious nomads, residing on the endo-exteriorities of the state, came to represent a rhizomatic and politico-ontological threat to centre-nation and its apparatus of capture. The paper also theorises transitions and movement at the borderlands in the context of the state’s monastic reforms. These reforms, and its pervasive royal science, problematised the interstitial zones of the early ascetic wanderers in their radical cross-cutting networks and lines, moving within and across demarcated frontiers. Indeed, the ascetic wanderers and their allegorical war machine were seen as a source of wild, free-floating charisma and mystical power, eventually appropriated by the centre-nation in it’s becoming unitary and fixed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Deleuze%20and%20Guattari" title="Deleuze and Guattari">Deleuze and Guattari</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20nomad" title=" religious nomad"> religious nomad</a>, <a href="https://publications.waset.org/abstracts/search?q=centre-nation" title=" centre-nation"> centre-nation</a>, <a href="https://publications.waset.org/abstracts/search?q=borderlands" title=" borderlands"> borderlands</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/160506/when-the-buddhas-tree-itself-becomes-a-rhizome-the-religious-itinerant-nomad-science-and-the-buddhist-state" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/160506.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">83</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">13</span> Post Liberal Perspective on Minorities Visibility in Contemporary Visual Culture: The Case of Mizrahi Jews</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Merav%20Alush%20Levron">Merav Alush Levron</a>, <a href="https://publications.waset.org/abstracts/search?q=Sivan%20Rajuan%20Shtang"> Sivan Rajuan Shtang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> From as early as their emergence in Europe and the US, postmodern and post-colonial paradigm have formed the backbone of the visual culture field of study. The self-representation project of political minorities is studied, described and explained within the premises and perspectives drawn from these paradigms, addressing the key issues they had raised: modernism’s crisis of representation. The struggle for self-representation, agency and multicultural visibility sought to challenge the liberal pretense of universality and equality, hitting at its different blind spots, on issues such as class, gender, race, sex, and nationality. This struggle yielded subversive identity and hybrid performances, including reclaiming, mimicry and masquerading. These performances sought to defy the uniform, universal self, which forms the basis for the liberal, rational, enlightened subject. The argument of this research runs that this politics of representation itself is confined within liberal thought. Alongside post-colonialism and multiculturalism’s contribution in undermining oppressive structures of power, generating diversity in cultural visibility, and exposing the failure of liberal colorblindness, this subversion is constituted in the visual field by way of confrontation, flying in the face of the universal law and relying on its ongoing comparison and attribution to this law. Relying on Deleuze and Guattari, this research set out to draw theoretic and empiric attention to an alternative, post-liberal occurrence which has been taking place in the visual field in parallel to the contra-hegemonic phase and as a product of political reality in the aftermath of the crisis of representation. It is no longer a counter-representation; rather, it is a motion of organic minor desire, progressing in the form of flows and generating what Deleuze and Guattari termed deterritorialization of social structures. This discussion shall have its focus on current post-liberal performances of ‘Mizrahim’ (Jewish Israelis of Arab and Muslim extraction) in the visual field in Israel. In television, video art and photography, these performances challenge the issue of representation and generate concrete peripheral Mizrahiness, realized in the visual organization of the photographic frame. Mizrahiness then transforms from ‘confrontational’ representation into a 'presence', flooding the visual sphere in our plain sight, in a process of 'becoming'. The Mizrahi desire is exerted on the plains of sound, spoken language, the body and the space where they appear. It removes from these plains the coding and stratification engendered by European dominance and rational, liberal enlightenment. This stratification, adhering to the hegemonic surface, is flooded not by way of resisting false consciousness or employing hybridity, but by way of the Mizrahi identity’s own productive, material immanent yearning. The Mizrahi desire reverberates with Mizrahi peripheral 'worlds of meaning', where post-colonial interpretation almost invariably identifies a product of internalized oppression, and a recurrence thereof, rather than a source in itself - an ‘offshoot, never a wellspring’, as Nissim Mizrachi clarifies in his recent pioneering work. The peripheral Mizrahi performance ‘unhook itself’, in Deleuze and Guattari words, from the point of subjectification and interpretation and does not correspond with the partialness, absence, and split that mark post-colonial identities. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=desire" title="desire">desire</a>, <a href="https://publications.waset.org/abstracts/search?q=minority" title=" minority"> minority</a>, <a href="https://publications.waset.org/abstracts/search?q=Mizrahi%20Jews" title=" Mizrahi Jews"> Mizrahi Jews</a>, <a href="https://publications.waset.org/abstracts/search?q=post-colonialism" title=" post-colonialism"> post-colonialism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-liberalism" title=" post-liberalism"> post-liberalism</a>, <a href="https://publications.waset.org/abstracts/search?q=visibility" title=" visibility"> visibility</a>, <a href="https://publications.waset.org/abstracts/search?q=Deleuze%20and%20Guattari" title=" Deleuze and Guattari"> Deleuze and Guattari</a> </p> <a href="https://publications.waset.org/abstracts/63795/post-liberal-perspective-on-minorities-visibility-in-contemporary-visual-culture-the-case-of-mizrahi-jews" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/63795.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">324</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">12</span> Male Bodies and Philosophy of Sexual Difference: A Sketch for an Impossible 'Becoming-Man'</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ovidiu%20Anemtoaicei">Ovidiu Anemtoaicei </a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper offers a possible answer to the question of what it means to think about men and masculinities through the philosophy of sexual difference as developed by Luce Irigaray, employing Gilles Deleuze’s concept of 'critique' and arguing, at the same time, for a concept of 'becoming-man' as an expression of this answer. First, while examining the nature of the role of male bodies underlying the theorizing of men and masculinities in the field of the Critical Studies of Men and Masculinities, the paper argues for a turn to sexual difference theory as an answer to the 'gap' between the representations on male bodies and their participation in thought and masculine subjective production. Secondly, sharing Luce Irigaray’s critique of Western thought, the paper explores alternative morphological bodily 'locations' for rethinking male imaginary in relation to male embodiments, on the one hand, and in relation to the maternal and the feminine, on the other hand. Thirdly, the paper develops the idea that a phenomenologically-influenced approach towards male bodies might be productive, especially when thought through Irigaray’s sexual difference as a relational and experiential ontology. Finally, while showing that Irigaray and Deleuze share a similar critique of Western philosophical thought and of the masculine historical subject, it proposes a rethinking of the concept of 'becoming-man' as an assemblage meeting between Irigaray’s theory of sexual difference and Deleuze and Guattari’s nomadologic project, as a possibility of thinking change in men’s masculine subjective constitution in relation to both women and other men. As far as the ethical implications of such rethinking are concerned, the paper urges for the cultivation of a masculine culture of stepping back and its constitutive political, social and cultural practices so as to make possible the construction of new spaces that would allow for the becoming of at least two subjects based on the respect for their differences. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=feminist%20philosophy" title="feminist philosophy">feminist philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=male%20bodies" title=" male bodies"> male bodies</a>, <a href="https://publications.waset.org/abstracts/search?q=masculinities" title=" masculinities"> masculinities</a>, <a href="https://publications.waset.org/abstracts/search?q=phenomenology" title=" phenomenology"> phenomenology</a>, <a href="https://publications.waset.org/abstracts/search?q=sexual%20difference" title=" sexual difference"> sexual difference</a> </p> <a href="https://publications.waset.org/abstracts/82290/male-bodies-and-philosophy-of-sexual-difference-a-sketch-for-an-impossible-becoming-man" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/82290.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">202</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">11</span> A Qualitative Investigation into Street Art in an Indonesian City</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Michelle%20Mansfield">Michelle Mansfield</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Introduction: This paper uses the work of Deleuze and Guattari to consider the street art practice of youth in the Indonesian city of Yogyakarta, a hub of arts and culture in Central Java. Around the world young people have taken to city streets to populate the new informal exhibition spaces outside the galleries of official art institutions. However, rarely is the focus outside the urban metropolis of the ‘Global North.' This paper looks at these practices in a ‘Global South’ Asian context. Space and place are concepts central to understanding youth cultural expression as it emerges on the streets. Deleuze and Guattari’s notion of assemblage enriches understanding of this complex spatial and creative relationship. Yogyakarta street art combines global patterns and motifs with local meanings, symbolism, and language to express local youth voices that convey a unique sense of place on the world stage. Street art has developed as a global urban youth art movement and is theorised as a way in which marginalised young people reclaim urban space for themselves. Methodologies: This study utilised a variety of qualitative methodologies to collect and analyse data. This project took a multi-method approach to data collection, incorporating the qualitative social research methods of ethnography, nongkrong (deep hanging out), participatory action research, online research, in-depth interviews and focus group discussions. Both interviews and focus groups employed photo-elicitation methodology to stimulate rich data gathering. To analyse collected data, rhizoanalytic approaches incorporating discourse analysis and visual analysis were utilised. Street art practice is a fluid and shifting phenomenon, adding to the complexity of inquiry sites. A qualitative approach to data collection and analysis was the most appropriate way to map the components of the street art assemblage and to draw out complexities of this youth cultural practice in Yogyakarta. Major Findings: The rhizoanalytic approach devised for this study proved a useful way of examining in the street art assemblage. It illustrated the ways in which the street art assemblage is constructed. Especially the interaction of inspiration, materials, creative techniques, audiences, and spaces operate in the creations of artworks. The study also exposed the generational tensions between the senior arts practitioners, the established art world, and the young artists. Conclusion: In summary, within the spatial processes of the city, street art is inextricably linked with its audience, its striving artistic community and everyday life in the smooth rather than the striated worlds of the state and the official art world. In this way, the anarchic rhizomatic art practice of nomadic urban street crews can be described not only as ‘becoming-artist’ but as constituting ‘nomos’, a way of arranging elements which are not dependent on a structured, hierarchical organisation practice. The site, streets, crews, neighbourhood and the passers by can all be examined with the concept of assemblage. The assemblage effectively brings into focus the complexity, dynamism, and flows of desire that is a feature of street art practice by young people in Yogyakarta. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=assemblage" title="assemblage">assemblage</a>, <a href="https://publications.waset.org/abstracts/search?q=Indonesia" title=" Indonesia"> Indonesia</a>, <a href="https://publications.waset.org/abstracts/search?q=street%20art" title=" street art"> street art</a>, <a href="https://publications.waset.org/abstracts/search?q=youth" title=" youth"> youth</a> </p> <a href="https://publications.waset.org/abstracts/76603/a-qualitative-investigation-into-street-art-in-an-indonesian-city" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/76603.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">182</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">10</span> Considering the Relationship between Architecture and Philosophy: Toyo Ito’s Conceptual Architecture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Serap%20Durmus">Serap Durmus</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this paper is to exemplify the relation of architecture and philosophy over the Japanese architect Toyo Ito’s conceptual architecture. The study is practiced in ‘Architecture and Philosophy Readings’ elective course with 22 sophomore architecture students in Karadeniz Technical University Department of Architecture. It is planned as a workshop, which discusses the design philosophy of Toyo Ito’s buildings and the reflections of concept in his intellectual architecture. So, the paper contains Toyo Ito’s philosophy, his discourses and buildings and also thinking similarities with philosopher Gilles Deleuze. Thus, the workshop of course is about architecture and philosophy relationship. With this aspect, a holistic graphic representation is aimed for Toyo Ito who thinks that everything composes a whole. As a result, it can be said that architect and philosopher interaction in architecture and philosophy relation supports creative thinking. Conceptual architecture of Toyo Ito has philosophical roots and his philosophy can be read over his buildings and can be represent totally via a holistic pattern. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=architecture" title="architecture">architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=conceptual%20architecture" title=" conceptual architecture"> conceptual architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=Gilles%20Deleuze" title=" Gilles Deleuze"> Gilles Deleuze</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=Toyo%20Ito" title=" Toyo Ito"> Toyo Ito</a> </p> <a href="https://publications.waset.org/abstracts/49865/considering-the-relationship-between-architecture-and-philosophy-toyo-itos-conceptual-architecture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/49865.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">570</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">9</span> Constellating Images: Bilderatlases as a Tool to Develop Criticality towards Visual Culture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Quirijn%20Menken">Quirijn Menken</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Menken, Q. Author  Constellating Images Abstract—We live in a predominantly visual era. Vastly expanded quantities of imagery influence us on a daily basis, in contrast to earlier days where the textual prevailed. The increasing producing and reproducing of images continuously compete for our attention. As such, how we perceive images and in what way images are framed or mediate our beliefs, has become of even greater importance than ever before. Especially in art education a critical awareness and approach of images as part of visual culture is of utmost importance. The Bilderatlas operates as a mediation, and offers new Ways of Seeing and knowing. It is mainly known as result of the ground-breaking work of the cultural theorist Aby Warburg, who intended to present an art history without words. His Mnemosyne Bilderatlas shows how the arrangement of images - and the interstices between them, offers new perspectives and ways of seeing. The Atlas as a medium to critically address Visual Culture is also practiced by the German artist Gerhard Richter, and it is in written form used in the Passagen Werk of Walter Benjamin. In order to examine the use of the Bilderatlas as a tool in art education, several experiments with art students have been conducted. These experiments have lead to an exploration of different Pedagogies, which help to offer new perspectives and trajectories of learning. To use the Bilderatlas as a tool to develop criticality towards Visual Culture, I developed and tested a new pedagogy; a Pedagogy of Difference and Repetition, based on the philosophy of Gilles Deleuze. Furthermore, in offering a new pedagogy - based on the rhizomatic work of Gilles Deleuze – the Bilderatlas as a tool to develop criticality has found a firm basis. Keywords—Art Education, Walter Benjamin, Bilderatlas, Gilles Deleuze, Difference and Repetition, Pedagogy, Rhizomes, Visual Culture, <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Art%20Education" title="Art Education">Art Education</a>, <a href="https://publications.waset.org/abstracts/search?q=Bilderatlas" title=" Bilderatlas"> Bilderatlas</a>, <a href="https://publications.waset.org/abstracts/search?q=Pedagogy" title=" Pedagogy"> Pedagogy</a>, <a href="https://publications.waset.org/abstracts/search?q=Aby%20Warburg" title=" Aby Warburg"> Aby Warburg</a> </p> <a href="https://publications.waset.org/abstracts/120920/constellating-images-bilderatlases-as-a-tool-to-develop-criticality-towards-visual-culture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/120920.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">154</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">8</span> Redefining “Minor”: An Empirical Research on Two Biennials in Contemporary China</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mengwei%20Li">Mengwei Li</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Since the 1990s, biennials, and large-scale transnational art exhibitions, have proliferated exponentially across the globe, particularly in Asia, Africa, and Latin America. It has spurred debates regarding the inclusion of "new art cultures" and the deconstruction of the mechanism of exclusion embedded in the Western monopoly on art. Hans Belting introduced the concept of "global art" in 2013 to denounce the West's privileged canons in art by emphasising the inclusion of art practices from alleged non-Western regions. Arguably, the rise of new biennial networks developed by these locations has contributed to the asserted "inclusion of new art worlds." However, phrases such as "non-Western" and "beyond Euro-American" attached to these discussions raise the question of non- or beyond- in relation to whom. In this narrative, to become "integrated" and "equal" implies entry into the "core," a universal system in which preexisting authoritative voices define "newcomers" by what they are not. Possibly, if there is a global biennial system that symbolises a "universal language" of the contemporary art world, it is centered on the inherently dynamic yet asymmetrical interaction and negotiation between the "core" and the rest of the world's "periphery." Engaging with theories of "minor literature" developed by Deleuze and Guattari, this research proposes an epistemological framework to comprehend the global biennial discourse since the 1990s. Using this framework, this research looks at two biennial models in China: the 13th Shanghai Biennale, which was organised in the country's metropolitan art centre, and the 2nd Yinchuan Biennale, which was inaugurated in a geographically and economically marginalised city compared to domestic centres. By analysing how these two biennials from different locations in China positioned themselves and conveyed their local profiles through the universal language of the biennial, this research identifies a potential "minor" positionality within the global biennial discourse from China's perspective. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=biennials" title="biennials">biennials</a>, <a href="https://publications.waset.org/abstracts/search?q=China" title=" China"> China</a>, <a href="https://publications.waset.org/abstracts/search?q=contemporary" title=" contemporary"> contemporary</a>, <a href="https://publications.waset.org/abstracts/search?q=global%20art" title=" global art"> global art</a>, <a href="https://publications.waset.org/abstracts/search?q=minor%20literature" title=" minor literature"> minor literature</a> </p> <a href="https://publications.waset.org/abstracts/156622/redefining-minor-an-empirical-research-on-two-biennials-in-contemporary-china" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/156622.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">87</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">7</span> The Posthuman Condition and a Translational Ethics of Entanglement</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shabnam%20Naderi">Shabnam Naderi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Traditional understandings of ethics considered translators, translations, technologies and other agents as separate and prioritized human agents. In fact, ethics was equated with morality. This disengaged understanding of ethics is superseded by an ethics of relation/entanglement in the posthuman philosophy. According to this ethics of entanglement, human and nonhuman agents are in constant ‘intra-action’. The human is not separate from nature, from technology and from other nonhuman entities, and an ethics of translation in this regard cannot be separated from technology and ecology and get defined merely within the realm of human-human encounter. As such, a posthuman ethics offers opportunities for change and responds to the changing nature of reality, it is negotiable and reveals itself as a moment-by-moment practice (i.e. as temporally emergent and beyond determinacy and permanence). Far from the linguistic or cultural, or individual concerns, posthuman translational ethics discusses how the former rigid norms and laws are challenged in a process ontology which puts emphasis on activity and activation and considers ethics as surfacing in activity, not as a predefined set of rules and values. In this sense, traditional ethical principles like faithfulness, accuracy and representation are superseded by principles of privacy, sustainability, multiplicity and decentralization. The present conceptual study, drawing on Ferrando’s philosophical posthumanism (as a post-humanism, as a post-dualism and as a post-anthropocentrism), Deleuze-Guattarian philosophy of immanence and Barad’s physics-philosophy strives to destabilize traditional understandings of translation ethics and bring an ethics that has loose ends and revolves around multiplicity and decentralization into the picture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethics%20of%20entanglement" title="ethics of entanglement">ethics of entanglement</a>, <a href="https://publications.waset.org/abstracts/search?q=post-anthropocentrism" title=" post-anthropocentrism"> post-anthropocentrism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-dualism" title=" post-dualism"> post-dualism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-humanism" title=" post-humanism"> post-humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=translation" title=" translation"> translation</a> </p> <a href="https://publications.waset.org/abstracts/165150/the-posthuman-condition-and-a-translational-ethics-of-entanglement" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/165150.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">77</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">6</span> Groundhog Day as a Model for the Repeating Spectator and the Film Academic: Re-Watching the Same Films Again Can Create Different Experiences and Ideas</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Leiya%20Ho%20Yin%20Lee">Leiya Ho Yin Lee</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Groundhog Day (Harold Ramis, 1993) may seemingly be a fairly unremarkable Hollywood comedy film in the 90s, it is argued that the film, with its protagonist Phil (Bill Murray), inadvertently, but perfectly, demonstrates an important aspect in filmmaking, film spectatorship and film research: repetition. Very rarely does a narrative film use one, and only one, take in its shooting. The multiple ‘repeats’ of Phil’s various endeavours due to his being trapped in a perpetual loop of the same day — from stealing money and tricking a woman into a casual relationship, to his multiple suicides, to eventually helping people in need — make the process of doing multiple ‘takes’ in filmmaking explicit. But perhaps more significantly, Phil represents a perfect model for the spectator/cinephile who has seen their favourite film for multiple times that they can remember every single detail. Crucially, their favourite film never changes, as it is a recording, but the cinephile’s experience of that very same film is most likely different each time they watch it again, just as Phil’s character and personality has completely transformed, from selfish and egotistic, to depressed and nihilistic, and ultimately to sympathetic and caring, even though he is living the exact same day. Furthermore, the author did not come up with this stimulating juxtaposition of film spectatorship and Groundhog Day the first time the author saw the film; it took the author a few casual re-viewings to notice the film’s self-reflexivity. And then, when working on it in the author’s research, the author had to re-view the film for more times, and have subsequently noticed even more things previously unnoticed. In this way, Groundhog Day not only stands for a model for filmmaking and film spectatorship, it also illustrates the act of academic research, especially in Film Studies where repeatedly viewing the same films is a prerequisite before new ideas and concepts are discovered from old material. This also recalls Deleuze’s thesis on difference and repetition in that repetition creates difference and it is difference that creates thought. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=narrative%20comprehension" title="narrative comprehension">narrative comprehension</a>, <a href="https://publications.waset.org/abstracts/search?q=repeated%20viewing" title=" repeated viewing"> repeated viewing</a>, <a href="https://publications.waset.org/abstracts/search?q=repetition" title=" repetition"> repetition</a>, <a href="https://publications.waset.org/abstracts/search?q=spectatorship" title=" spectatorship"> spectatorship</a> </p> <a href="https://publications.waset.org/abstracts/61535/groundhog-day-as-a-model-for-the-repeating-spectator-and-the-film-academic-re-watching-the-same-films-again-can-create-different-experiences-and-ideas" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/61535.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">320</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5</span> A Critical Reflection of Ableist Methodologies: Approaching Interviews and Go-Along Interviews</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hana%20Porkertov%C3%A1">Hana Porkertová</a>, <a href="https://publications.waset.org/abstracts/search?q=Pavel%20Dobo%C5%A1"> Pavel Doboš</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Based on a research project studying the experience of visually disabled people with urban space in the Czech Republic, the conference contribution discusses the limits of social-science methodologies used in sociology and human geography. It draws on actor-network theory, assuming that science does not describe reality but produces it. Methodology connects theory, research questions, ways to answer them (methods), and results. A research design utilizing ableist methodologies can produce ableist realities. Therefore, it was necessary to adjust the methods so that they could mediate blind experience to the scientific community without reproducing ableism. The researchers faced multiple challenges, ranging from questionable validity to how to research experience that differs from that of the researchers who are able-bodied. Finding a suitable theory that could be used as an analytical tool that would demonstrate space and blind experience as multiple, dynamic, and mutually constructed was the first step that could offer a range of potentially productive methods and research questions, as well as bring critically reflected results. Poststructural theory, mainly Deleuze-Guattarian philosophy, was chosen, and two methods were used: interviews and go-along interviews that had to be adjusted to be able to explore blind experience. In spite of a thorough preparation of these methods, new difficulties kept emerging, which exposed the ableist character of scientific knowledge. From the beginning of data collecting, there was an agreement to work in teams with slightly different roles of each of the researchers, which was significant especially during go-along interviews. In some cases, the anticipations of the researchers and participants differed, which led to unexpected and potentially dangerous situations. These were not caused only by the differences between scientific and lay communities but also between able-bodied and disabled people. Researchers were sometimes assigned to the assistants’ roles, and this new position – doing research together – required further negotiations, which also opened various ethical questions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ableist%20methodology" title="ableist methodology">ableist methodology</a>, <a href="https://publications.waset.org/abstracts/search?q=blind%20experience" title=" blind experience"> blind experience</a>, <a href="https://publications.waset.org/abstracts/search?q=go-along%20interviews" title=" go-along interviews"> go-along interviews</a>, <a href="https://publications.waset.org/abstracts/search?q=research%20ethics" title=" research ethics"> research ethics</a>, <a href="https://publications.waset.org/abstracts/search?q=scientific%20knowledge" title=" scientific knowledge"> scientific knowledge</a> </p> <a href="https://publications.waset.org/abstracts/141983/a-critical-reflection-of-ableist-methodologies-approaching-interviews-and-go-along-interviews" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/141983.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">165</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">4</span> Being Reticent for Healing – Singularity and Non-Verbalization in Indigenous Medical Practices in Sri Lanka</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ayami%20Umemura">Ayami Umemura</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The purpose of this paper is to examine the meaning of verbalization in clinical practice using the keywords silence and singularity. A patient's experience of illness and treatment is singular, irreplaceable, and irreproducible and ultimately cannot be compared with that of others. In his book Difference and Repetition, Gilles Deleuze positioned irreplaceable singularity as the opposite concept of particularity as a generalizable and substitutable property and matched the former with universality. He also said that singularity could not be represented because of its irreplaceable nature. Representation or verbalization is a procedure that converts an irreplaceable, idiosyncratic reality into something that can be substituted. Considering the act of verbalizing medical diagnosis based on this, it can be said that diagnosis is the practice of decontextualizing and generalizing the suffering embedded in the patient's irreplaceable life history as a disease. This paper examines the above with the key concept of the practice of "non-verbalization" in traditional medical practices in Sri Lanka. In the practice of Sri Lankan traditional medicine and the inheritance of medical knowledge and care techniques, there is a tendency to avoid verbalizing specific matters or stating them aloud. Specifically, the following should be avoided. The healer informs the patient of the name of the disease, mentions the name of the herb used in front of the patient, explains the patient's condition to the healer, and referring the names of poisonous animals, such as poisonous snakes that have been damaged. And so on. Furthermore, when passing on medical knowledge and skills, it is also possible to avoid verbalizing knowledge of medicinal herbs and medical treatment methods and explaining them verbally. In addition to the local belief that the soul of language in Sri Lanka is deeply involved in this background, Sri Lankan traditional medicine has a unique view of the human body and personality that is rooted in the singularity that appears in the relationship with the movement of celestial bodies and the supernatural realm. It can be pointed out that it is premised on the view. In other words, the “silence” in Sri Lankan indigenous medicine is the reason for emphasizing specificity. Furthermore, we can say that "non-verbalization" is a practice aimed at healing. Based on these discussions, this paper will focus on the unique relationships between practitioners and patients that become invisible due to verbalization, which is overlooked by clinical medicine, where informed consent, ensuring transparency, and audit culture is dominant. We will examine the experience of treatment and aim to relativize clinical medicine, which is based on audit cultures. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=audit%20cultures" title="audit cultures">audit cultures</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20medicine" title=" indigenous medicine"> indigenous medicine</a>, <a href="https://publications.waset.org/abstracts/search?q=singularity" title=" singularity"> singularity</a>, <a href="https://publications.waset.org/abstracts/search?q=verbalization" title=" verbalization"> verbalization</a> </p> <a href="https://publications.waset.org/abstracts/162736/being-reticent-for-healing-singularity-and-non-verbalization-in-indigenous-medical-practices-in-sri-lanka" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/162736.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">87</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">3</span> Clubhouse: A Minor Rebellion against the Algorithmic Tyranny of the Majority</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Vahid%20Asadzadeh">Vahid Asadzadeh</a>, <a href="https://publications.waset.org/abstracts/search?q=Amin%20Ataee"> Amin Ataee</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Since the advent of social media, there has been a wave of optimism among researchers and civic activists about the influence of virtual networks on the democratization process, which has gradually waned. One of the lesser-known concerns is how to increase the possibility of hearing the voices of different minorities. According to the theory of media logic, the media, using their technological capabilities, act as a structure through which events and ideas are interpreted. Social media, through the use of the learning machine and the use of algorithms, has formed a kind of structure in which the voices of minorities and less popular topics are lost among the commotion of the trends. In fact, the recommended systems and algorithms used in social media are designed to help promote trends and make popular content more popular, and content that belongs to minorities is constantly marginalized. As social networks gradually play a more active role in politics, the possibility of freely participating in the reproduction and reinterpretation of structures in general and political structures in particular (as Laclau‎ and Mouffe had in mind‎) can be considered as criteria to democracy in action. The point is that the media logic of virtual networks is shaped by the rule and even the tyranny of the majority, and this logic does not make it possible to design a self-foundation and self-revolutionary model of democracy. In other words, today's social networks, though seemingly full of variety But they are governed by the logic of homogeneity, and they do not have the possibility of multiplicity as is the case in immanent radical democracies (influenced by Gilles Deleuze). However, with the emergence and increasing popularity of Clubhouse as a new social media, there seems to be a shift in the social media space, and that is the diminishing role of algorithms and systems reconditioners as content delivery interfaces. This has led to the fact that in the Clubhouse, the voices of minorities are better heard, and the diversity of political tendencies manifests itself better. The purpose of this article is to show, first, how social networks serve the elimination of minorities in general, and second, to argue that the media logic of social networks must adapt to new interpretations of democracy that give more space to minorities and human rights. Finally, this article will show how the Clubhouse serves the new interpretations of democracy at least in a minimal way. To achieve the mentioned goals, in this article by a descriptive-analytical method, first, the relation between media logic and postmodern democracy will be inquired. The political economy popularity in social media and its conflict with democracy will be discussed. Finally, it will be explored how the Clubhouse provides a new horizon for the concepts embodied in radical democracy, a horizon that more effectively serves the rights of minorities and human rights in general. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=algorithmic%20tyranny" title="algorithmic tyranny">algorithmic tyranny</a>, <a href="https://publications.waset.org/abstracts/search?q=Clubhouse" title=" Clubhouse"> Clubhouse</a>, <a href="https://publications.waset.org/abstracts/search?q=minority%20rights" title=" minority rights"> minority rights</a>, <a href="https://publications.waset.org/abstracts/search?q=radical%20democracy" title=" radical democracy"> radical democracy</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20media" title=" social media"> social media</a> </p> <a href="https://publications.waset.org/abstracts/141410/clubhouse-a-minor-rebellion-against-the-algorithmic-tyranny-of-the-majority" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/141410.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">145</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">2</span> The Audiovisual Media as a Metacritical Ludicity Gesture in the Musical-Performatic and Scenic Works of Caetano Veloso and David Bowie</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Paulo%20Da%20Silva%20Quadros">Paulo Da Silva Quadros</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This work aims to point out comparative parameters between the artistic production of two exponents of the contemporary popular culture scene: Caetano Veloso (Brazil) and David Bowie (England). Both Caetano Veloso and David Bowie were pioneers in establishing an aesthetic game between various artistic expressions at the service of the music-visual scene, that is, the conceptual interconnections between several forms of aesthetic processes, such as fine arts, theatre, cinema, poetry, and literature. There are also correlations in their expressive attitudes of art, especially regarding the dialogue between the fields of art and politics (concern with respect to human rights, human dignity, racial issues, tolerance, gender issues, and sexuality, among others); the constant tension and cunning game between market, free expression and critical sense; the sophisticated, playful mechanisms of metalanguage and aesthetic metacritique. Fact is that both of them almost came to cooperate with each other in the 1970s when Caetano was in exile in England, and when both had at the same time the same music producer, who tried to bring them closer, noticing similar aesthetic qualities in both artistic works, which was later glimpsed by some music critics. Among many of the most influential issues in Caetano's and Bowie's game of artistic-aesthetic expression are, for example, the ideas advocated by the sensation of strangeness (Albert Camus), art as transcendence (Friedrich Nietzsche), the deconstruction and reconstruction of auratic reconfiguration of artistic signs (Walter Benjamin and Andy Warhol). For deepen more theoretical issues, the following authors will be used as supportive interpretative references: Hans-Georg Gadamer, Immanuel Kant, Friedrich Schiller, Johan Huizinga. In addition to the aesthetic meanings of Ars Ludens characteristics of the two artists, the following supporting references will be also added: the question of technique (Martin Heidegger), the logic of sense (Gilles Deleuze), art as an event and the sense of the gesture of art ( Maria Teresa Cruz), the society of spectacle (Guy Debord), Verarbeitung and Durcharbeitung (Sigmund Freud), the poetics of interpretation and the sign of relation (Cremilda Medina). The purpose of such interpretative references is to seek to understand, from a cultural reading perspective (cultural semiology), some significant elements in the dynamics of aesthetic and media interconnections of both artists, which made them as some of the most influential interlocutors in contemporary music aesthetic thought, as a playful vivid experience of life and art. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Caetano%20Veloso" title="Caetano Veloso">Caetano Veloso</a>, <a href="https://publications.waset.org/abstracts/search?q=David%20Bowie" title=" David Bowie"> David Bowie</a>, <a href="https://publications.waset.org/abstracts/search?q=music%20aesthetics" title=" music aesthetics"> music aesthetics</a>, <a href="https://publications.waset.org/abstracts/search?q=symbolic%20playfulness" title=" symbolic playfulness"> symbolic playfulness</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20reading" title=" cultural reading"> cultural reading</a> </p> <a href="https://publications.waset.org/abstracts/120266/the-audiovisual-media-as-a-metacritical-ludicity-gesture-in-the-musical-performatic-and-scenic-works-of-caetano-veloso-and-david-bowie" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/120266.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">166</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1</span> 21st-Century Middlebrow Film: A Critical Examination of the Spectator Experience in Malayalam Film</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anupama%20A.%20P.">Anupama A. P.</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Malayalam film industry, known as Mollywood, has a rich tradition of storytelling and cultural significance within Indian cinema. Middlebrow films have emerged as a distinct influential category, particularly in the 1980s, with directors like K.G. George, who engaged with female subjectivity and drew inspiration from the ‘women’s cinema’ of the 1950s and 1960s. In recent decades, particularly post-2010, the industry has transformed significantly with a new generation of filmmakers diverging from melodrama and new wave of the past, incorporating advanced technology and modern content. This study examines the evolution and impact of Malayalam middlebrow cinema in the 21st century, focusing on post-2000 films and their influence on contemporary spectator experiences. These films appeal to a wide range of audiences without compromising on their artistic integrity, tackling social issues and personal dramas with thematic and narrative complexity. Historically, middlebrow films in Malayalam cinema have portrayed realism and addressed the socio-political climate of Kerala, blending realism with reflexivity and moving away from traditional sentimentality. This shift is evident in the new generation of Malayalam films, which present a global representation of characters and a modern treatment of individuals. To provide a comprehensive understanding of this evolution, the study analyzes a diverse selection of films such as Kerala Varma Pazhassi Raja (2009), Drishyam (2013), Maheshinte Prathikaaram (2016), Take Off (2017), and Thondimuthalum Driksakshiyum (2017) and Virus (2019) illustrating the broad thematic range and innovative narrative techniques characteristic of this genre. These films exemplify how middlebrow cinema continues to evolve, adapting to changing societal contexts and audience expectations. This research employs a theoretical methodology, drawing on cultural studies and audience reception theory, utilizing frameworks such as Bordwell’s narrative theory, Deleuze’s concept of deterritorialization, and Hall’s encoding/decoding model to analyze the changes in Malayalam middlebrow cinema and interpret the storytelling methods, spectator experience, and audience reception of these films. The findings indicate that Malayalam middlebrow cinema post-2010 offers a spectator experience that is both intellectually stimulating and broadly appealing. This study highlights the critical role of middlebrow cinema in reflecting and shaping societal values, making it a significant cultural artefact within the broader context of Indian and global cinema. By bridging entertainment with thought-provoking narratives, these films engage audiences and contribute to wider cultural discourse, making them pivotal in contemporary cinematic landscapes. To conclude, this study highlights the importance of Malayalam middle-brow cinema in influencing contemporary cinematic tastes. The nuanced and approachable narratives of post-2010 films are posited to assume an increasingly pivotal role in the future of Malayalam cinema. By providing a deeper understanding of Malayalam middlebrow cinema and its societal implications, this study enriches theoretical discourse, promotes regional cinema, and offers valuable insights into contemporary spectator experiences and the future trajectory of Malayalam cinema. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Malayalam%20cinema" title="Malayalam cinema">Malayalam cinema</a>, <a href="https://publications.waset.org/abstracts/search?q=middlebrow%20cinema" title=" middlebrow cinema"> middlebrow cinema</a>, <a href="https://publications.waset.org/abstracts/search?q=spectator%20experience" title=" spectator experience"> spectator experience</a>, <a href="https://publications.waset.org/abstracts/search?q=audience%20reception" title=" audience reception"> audience reception</a>, <a href="https://publications.waset.org/abstracts/search?q=deterritorialization" title=" deterritorialization"> deterritorialization</a> </p> <a href="https://publications.waset.org/abstracts/187575/21st-century-middlebrow-film-a-critical-examination-of-the-spectator-experience-in-malayalam-film" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/187575.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">32</span> </span> </div> </div> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> <div class="row"> <div class="col-md-2"> <ul class="list-unstyled"> About <li><a href="https://waset.org/page/support">About Us</a></li> <li><a href="https://waset.org/page/support#legal-information">Legal</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/WASET-16th-foundational-anniversary.pdf">WASET celebrates its 16th foundational 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