- "There are many languages besides those that are written or spoken." What does Boal mean by this, and how does it tie into the discussions we've had in class about new definitions of literacy? Do you agree with his statement? Why or why not?
- What are the two different kinds of poetics that Boal discusses before explaining the type of poetics introduced by ALFIN? How is the "poetics of the oppressed" he talks about more appropriate for a program like ALFIN designed to teach literacy?
- What is the "technique for breaking repression" that Boal describes on page 150? How is this related to his claim that the theater is "rehearsal of revolution"?
Sunday, November 20, 2011
Poetics of the Oppressed Questions
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In response to the first question posed--
ReplyDeleteI definitely agree with the statement that there are many different languages besides written or spoken word. In almost every different activity we engage in or just normal encounters in our everyday lives, there is a different language we have to know. There is a street language you have to understand when you go to a foreign country or visit a city you are not too familiar with. You have to speak a different language if you play a sport, or taking a math class, or reporting to your boss about something. Every single person on this earth speaks multiple languages. They may not be languages like Chinese, Spanish, and other languages of different ethnic groups, but each person harvests different channels of literacy that they put into use depending on the situation or circumstance. In a way, this is like the context-based literacy that we have learned in this class. Depending on the context of the situation, we engage in a different kind of literacy, sometimes learning a new literacy if in a context we are not so comfortable with at first.
[In response to Q1 Boal]
ReplyDeleteI agree with Boal that there are many langauges besides those that are written or spoken. I agree that there is language non-written or non-spoken, because I have communicated with my family member through sign language and have expressed my feelings and thoughts through playing the piano or violin. I have a language with my close friends and family members that can be communicated nonverbally with a glance at each other. Giving my friend a hug can substitute for a "Thank you," written or spoken. In some cases, I think that language that is non-written or non-spoken is more powerful and effective than language that is written and spoken, because non-written or non spoken language can be creative and new. In class, we had a discussion about new definitions of literacy such as expression of language through dance and playing instruments. In the Boal reading, I learned about langauges through theater, photography, puppetry, and films. Through our class discussions, I have learned that literacy is something not confined to reading, speaking, or writing. Literacy is pervasive in our thoughts and actions, because our thoughts and actions are our language. When I see people dancing in the streets or peacefully protesting, I stop and see them as beautiful forms of literacy. I liked how Boal called the process of learning these languages "a new way of knowing reality and of passing that knowlddge on to others." I thought about how these languages can be placed at the serice of the oppressed so they can express themselves and by "using this new language, they can also discover new concepts."
In this claim, Boal intends to say that the languages imposed by formal institutions are only a small subset of 'language' overall. In particular, he contrasts the formally imposed Spanish language, compared to the multiple languages that are actually spoken by the people of Peru. By extension, this is an example of literacy beyond just the ability to read and write. There is a long tradition of languages that have no formal writing system, but those people of those languages still have full capabilities of self-expression. The same is the case in this article, where the people of the Loreto region of Peru are of speech communities that do not have writing systems, but have full forms of self-expressions. This is an equivalent literacy that is not limited to reading and writing. I agree that this would also be considered literacy, as the members of this speech community know how to express and read the expressions of other. They can interpret and synthesize the thoughts of one another, and while they may not be reading from a sheet, they are reading each other. This type of literacy counters the government’s traditional sense of literacy, in that they believe all of the people should be able to red and write to achieve literacy, but they fail to see that the community is literate, but through different modalities. This is not a new literacy, but a new conception of literacy. If the government we’re able to accept this, they would see no need in meddling in the affairs of native peoples of Peru that speak Quechua and Aymara.
ReplyDeleteWhen Boal says that there are many languages besides those that are written or spoken, he means that communication has many other venues including through the body (Katz) and various forms of theater. It is not restricted to the written word. Language is also defined by different contexts and how the body reacts to those contexts. The article mentions the different body positions of night watchmen from typists. This ties into the discussions that we have been having in class because we’ve been constantly emphasizing that language is not a two-dimensional concept but something that can take multiple forms with new forms invented and reinvented every day. One important basic underlying idea is the use of our bodies. Whether in theater or dance, they become expressive entities that are able to speak for themselves. Digital videos are another way of expressing one’s thoughts. After going through this class, it is hard not to agree with Boal’s statement. I think the majority of society probably thinks that literacy and language are limited to reading and writing. But this discounts the historical legacy of many different cultures who have communicated by other means—raps, cultural dances, silence, etc. It discounts the emotional connection one may feel through any one of these modes. It discounts the art of acting and the plethora of different interpretations an audience might come out with because of their different socioeconomic backgrounds. Therefore, it is ignorant to see language as a two-dimensional mode of communication and instead see its multi-faceted nature.
ReplyDeleteI agree with his statement. I’ve learn many different forms of literacy such as music, blog note, or even internet chatting in class. Language is a representative expression of society where the language is used. Since the society itself is imperfect and changing, the language is accordingly susceptible to transform. Especially, the transform of language is closely related to invention of a new tool. For instance, even the written language was not possible until the writable paper and perennial ink were invented. The development of computer and internet makes it possible to extend the range of language to digitalized symbol. Before the invention of computer and internet, the language exists in its own form. However, now the language is stored in electric signal as the computer processes and recognizes it. When people assign any kind of meaning to the new forms of language, it becomes a newly formed literacy. Therefore, the new definitions of literacy are accorded with his statement. Besides, language has its meaning and significance only when people use it. Therefore, even same language is able to develop diverse forms of literacy as people who use the same language may interpret it differently.
ReplyDeleteIn Poetics of the Oppressed, Boal emphatically states that language is versatile, but also an instrument for power. He states, “The dominant classes crush the dominated ones…through their set of values and impose them by force, by unilateral violence…” In such, the dominated classes suffer from this form of “omnipresent repression” and seek a technique for liberation. So the question is: What is the "technique for breaking repression?” Boal answers this question saying, “The technique of breaking repression consists in asking a participant to remember a particular moment when he [or she] felt especially repressed, accepted that repression, and began to act in a manner contrary to his [or her] own desires” (150). His reply at first glance may seem self-effacing; however, Boal introduces a subliminal notion: the concept of “the theater as a rehearsal for revolution.” What does he mean by this? In order to understand this one must keep in mind the poetics of the oppressed and its main objective: to change people. In retrospect, the theater can be placed at the service of the oppressed, so that they can “express themselves and so that, by using this new language, they can discover new concepts.
ReplyDeleteThe fact that there are many languages besides those that are written and spoken has become a central theme of the class. Literacy is all of those power structures that allow people to participate in a particular ideology or culture of power in the educational world. In an orchestra performance we all actively watch and play off of our peers in the group: all without writing or speaking. During the performance there is a strict hierarchical structure that is implemented in order to make sure that there is streamlined artistic ideas and musical projection. There is an unspoken language being implemented when the concertmaster moves her arm in a sweeping motion towards her violin, carrying all of the information about how the next note will be articulated, played, and ended.
ReplyDeleteLanguage is a medium by which people communicate information to others, and certainly it need not be written at all. We have learned that there are infinite literacies that one can acquire through the educational and social paradigms, and the implementation of novel literacies need not take the conventional form of written and spoken language. Digital literacies can cause the language to be one of pictures and images, communicating a great party, or a time for reflection, or some other set of information.
I think that I agree with the concept of unwritten and unspoken languages. Humans have the ability to form and use complex language, but rarely is any ability rooted in a particular modality. Indeed, it is the ability to bring things into myriad modalities that have allowed the human race to flourish throughout recorded history. We are able to bring abstract concepts into the physical domain. We are able to bring language into written words, and then into physical communication. Multi-modality is a trademark of embodiment in the first place, and it wouldn't make sense that this particular human ability is tied to one specific form of communication.
What is the "technique for breaking repression?”
ReplyDeleteBoal answers this question directly by saying, “The technique of breaking repression consists in asking a participant to remember a particular moment when he [or she] felt especially repressed, accepted that repression, and began to act in a manner contrary to his [or her] own desires” (150).
After this, Boal introduced the concept of the theater as a rehearsal for revolution, which is basically speaking about one important basic underlying idea: the use of our bodies. Whether through just simply body language, dance, movement or whatever we do, we use our bodies to express ourselves and an idea. Through our physical body, we express our inner thoughts.