ABSTRACTOn 20 September 2017, Hurricane María made landfall on Puerto Rico causing unprecedented disaster. From that day onwards, the Puerto Rican multi-layered colonial, social and political context was further complicated by the traumatic acceleration of a human disaster via this natural disaster. This crystalized the urgency of using art as vehicle for (social) catharsis, a practice that continues to be used by individual artists, collectives, community organizations, art projects, and other art institutions on the island and abroad, through mural art, community paintings, art exhibitions, literature, music, and many other aesthetic expressions. This article examines, from a decolonial and critical cultural studies perspective, post-Hurricane María artistic expressions in contemporary art as decolonial aesthetics through the cathartic use of the frame of an aesthetics of disaster. It is argued that, an aesthetics of disaster aims to re-assert an artistic form that is able to accelerate the discursive nullification of a deeply rooted colonial, social and cultural problem by way of art as catharsis inspired by the way that Hurricane María unveiled these problems. The piece briefly contextualizes Puerto Rico, and it examines the idea of Puerto Rican contemporary art as catharsis. Then, it describes how Puerto Rican contemporary art exhibitions and associated aesthetic production are processing urgent post-hurricane issues through three illustrative pieces in exhibitions in PR and abroad in the United States (US). Lastly, decolonial aesthetics is reexamined and re-understood, informed by Édouard Glissant's view expressed in Poetics of Relation which aids to the conclusion that Puerto Rican contemporary art using the frame of an aesthetics of disaster functions as a powerful form of decolonial aesthetics. 相似文献
We analyze cooperation of individuals in a family context, using a Public Good game. In a lab experiment, 165 individuals from 55 three-generation families (youth, parent, and grandparent) play a repeated Public Good game in three different treatments: one in which three members of the same family play each other (family), a second with the youth and two non-family members, while preserving the previous generational structure (inter-generational), and a third in which three randomly-selected players play each other (random). We find that all the age groups cooperate more when playing with relatives, indicating that family ties may have a positive relationship to contributions to the Public Good. We also find that this trend is more evident for the youths and the parents than for the grandparents. Furthermore, young individuals tend to cooperate less than older generations, especially in non-family treatments. Our results serve as evidence of the relationship between family ties and inter-generational cooperative behaviors.
The adolescent transition begins with the onset of puberty which, upstream in the brain, is initiated by the gonadotropin‐releasing hormone (GnRH) pulse generator that activates the release of peripheral sex hormones. Substantial research in human and animal models has revealed a myriad of cellular networks and heritable genes that control the GnRH pulse generator allowing the individual to begin the process of reproductive competence and sexual maturation. Here, we review the latest knowledge in neuroendocrine pubertal research with emphasis on genetic and epigenetic mechanisms underlying the pubertal transition. 相似文献
The right to the city is a concept that helps rethink spatial–social dynamics, which has recently reinvigorated the field of organization studies. Following Lefebvre and considering the failure of both the market and the state, other scholars pinpoint the need to rethink social–spatial and geographical–historical relations. They do so by theorizing the city as a host for urban commons. Collective and non-commodified, these spatial–social experiences need to be constantly reproduced and preserved through commoning practices in the struggle against spatial injustice. A case study shows that a civil society organization (CSO) uses participatory art to (re)produce urban commons at the level of a local community and to redress partially spatial injustice. We theorize participatory art-making as a social practice of commoning, i.e., a process of organizing for the commons—collective art-based activities to serve a community—and of the common—to (re)produce a community while performing them. Such commoning practices are not only about sharing urban resources but also about using and experiencing differently urban spaces. By making participatory artworks in public spaces and co-designing street furniture with residents of poor areas, TDA helps to better cope with the tensions between residents and local authorities and between amateurs and professional artists. By negotiating the long-term implementation of these creative artworks in the public space with public authorities, TDA has fostered the empowerment of inhabitants as they have experienced citizens’ reappropriation of some public spaces in Marseille. 相似文献