Thanks, I'm sorry for the emotional rsponse, must be the time of the month;
couple of days ago there was a full eclipse of the lunar body... I think I
mentioned Garfinkel and ethnomethods because I wanted to point out the
business of the ethnomethodological definition of member which was something
like competence in natural (everyday) language and did not specify that such
was necessarily a human speaker and that that pointed to something
interesting heidegger-wise (roundabouts the business of the speaking of
language itself) -- I dunno now exactly or in what context (I could consult
my archives...). Anyway thanks for the gems you bring, the sparkling
erudition and the kaleidoscopic poesis; so often, being extremely slow, I
just cannot take it all in before another ariadnic thread begins
unravelling, then I'm lost...
Reading Garfinkel was one of my epiphanies in the early 70s and still haunts
me.
The author of _THe Ethnological Movemnet_ is Pierce J. Flynn. This is the most interesting book on Garfinkel and ethnomethodological movement. He kind of puts him in an international context by relating him to the ethnographic studies of surrealism (1929), to writers like Bataille, Leiris, Artaud, Desnos, Queneau, and Breton. He describes that the aesthetic principle here was "to juxtapose exotic and strange cultural practices and objects in order to find new human alternatives that could be assembled into new cultural forms." Flynn's approach is to apply the research to studying the way any radical movement proceeds and comes into form. He refers for instance to Egon Brittner's (1963) study of the organization of radical movements. He writes on pg.120 "GArfinkel's and ethnomethodology's language and language use can be interstingly examined as an example of an intellectual collectivity's situated creation and employment of a linguistic code that changes transiently and processually as it formulates its ideas in collective context." He juxtaposes Garfinkel with the techniques of the avant garde particularly the use of collage or bricollage that defamiliarize normative reality and open us up to innovation. Defamiliarization as you probably know is a term that comes from Shklovsky who established THe Society for The Study Of Poetic Language in Russia and did similar work to the surrealists in the context of literary criticism. Directly related too is all the work that has been done by latin american baroque writers like the Cuban Jose Lezama Lima and other magical realists. More recently Michel Maffesoli's Center for the Studies of the Ordinary and the Everyday and George Lapassade and Rene Lonrou Analyse Institutionelle carry on the work of ethnographic surrealism. It is these groups that embraced the worked of Garfinkel in 1985. Well before this they have been aware of the work of Bateson also whose notion of a Plateau is creatively applied by D&G in _A thousand Plateaus_ which is perhaps the greatest and most influencial result of all of these studies going on almost a hundred years now. This is the global context within which I am reading Garfinkel. I was following the directions opened up by..., well, still am in hoplessly elliptical manner, by Patricia Ticineto Clough in _The End(s) of Ethnography_ but now I'm lost in the Heidegger-Dionysus the fox thread that has unexpectedly emerged on this list ;-) . This is a way fun conversational nuthouse.
Thanks for helping me find my context again peep whoever you are.
reguards
Ariosto
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