{"title":"与儿童语言经纪人探讨艺术工作坊的欢娱和文化调解:","authors":"S. Crafter, H. Iqbal","doi":"10.2307/j.ctvfrxs30.10","DOIUrl":null,"url":null,"abstract":"The concept of conviviality has usually been applied to contexts such as urban neighbourhoods of diversity (Gidley 2013; Lapiņa 2016; Valluvan 2016), and refers to what Gidley (2013) would term the ‘convivial turn’, or the notion of living together or coexisting in our daily social interactions (Wise and Velayutham 2013). The application of conviviality explored in this chapter concerns everyday encounters (Fincher et al. 2014), or what Amin (2002, 959) calls ‘the micropublics of everyday social contact’. ‘Micropublics’ are sites of (sometimes compulsory) conviviality, such as workplaces, schools (Neal et al. 2016), youth centres and community groups (Neal et al. 2015). In this vein, our lens of focus in this paper is on what Neal et al. (2016, 465) would describe as ‘extended encounters’, namely a series of arts-based workshops with students in a culturally and linguistically diverse school in London. \n \nThe substantive focus of the research study on which this paper is based explored feelings of identity, belonging and cultural mediation among child language brokers. Child language brokers are children and young people who linguistically and culturally mediate between family members and officialdom (Antonini 2010). The arts-based workshops with our child language brokers, and their subsequent outputs, are the centre point for what Illich (1973) might term ‘tools for conviviality’. Our analytic endeavours explore the ‘autonomous and creative intercourse among persons’ (Illich 1973, 11), namely the young people taking part in the workshops, wherein there were possibilities to share, connect and interact. 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引用次数: 2
摘要
欢乐的概念通常被应用于诸如城市社区的多样性(Gidley 2013;Lapiņ2016;Valluvan 2016),并指的是Gidley(2013)所说的“欢乐转向”,或者在我们的日常社会互动中共同生活或共存的概念(Wise和Velayutham 2013)。本章探讨的欢聚性的应用涉及日常接触(Fincher et al. 2014),或阿明(Amin, 2002, 959)所说的“日常社会接触的微公众”。“微公众”是(有时是强制性的)娱乐场所,如工作场所、学校(Neal et al. 2016)、青年中心和社区团体(Neal et al. 2015)。在这种情况下,我们在本文中关注的焦点是Neal等人(2016,465)所描述的“扩展接触”,即在伦敦一所文化和语言多样化的学校与学生进行一系列以艺术为基础的研讨会。本文研究的实质重点是探讨儿童语言经纪人的身份感、归属感和文化中介。儿童语言经纪人是在家庭成员和官场之间进行语言和文化调解的儿童和年轻人(Antonini 2010)。与我们的儿童语言经纪人一起进行的以艺术为基础的讲习班,以及他们随后的产出,是伊里奇(1973)可能称之为“娱乐工具”的中心。我们的分析努力探索“人与人之间自主和创造性的交往”(Illich 1973,11),即年轻人参加研讨会,其中有分享,联系和互动的可能性。在为本文探索其中一个以艺术为基础的研讨会时,我们提出了这样的问题:在研讨会上发言的艺术家在产出中扮演了什么角色?这个展开的过程如何反映我们的研究目标?
Examining conviviality and cultural mediation in arts-based workshops with child language brokers:
The concept of conviviality has usually been applied to contexts such as urban neighbourhoods of diversity (Gidley 2013; Lapiņa 2016; Valluvan 2016), and refers to what Gidley (2013) would term the ‘convivial turn’, or the notion of living together or coexisting in our daily social interactions (Wise and Velayutham 2013). The application of conviviality explored in this chapter concerns everyday encounters (Fincher et al. 2014), or what Amin (2002, 959) calls ‘the micropublics of everyday social contact’. ‘Micropublics’ are sites of (sometimes compulsory) conviviality, such as workplaces, schools (Neal et al. 2016), youth centres and community groups (Neal et al. 2015). In this vein, our lens of focus in this paper is on what Neal et al. (2016, 465) would describe as ‘extended encounters’, namely a series of arts-based workshops with students in a culturally and linguistically diverse school in London.
The substantive focus of the research study on which this paper is based explored feelings of identity, belonging and cultural mediation among child language brokers. Child language brokers are children and young people who linguistically and culturally mediate between family members and officialdom (Antonini 2010). The arts-based workshops with our child language brokers, and their subsequent outputs, are the centre point for what Illich (1973) might term ‘tools for conviviality’. Our analytic endeavours explore the ‘autonomous and creative intercourse among persons’ (Illich 1973, 11), namely the young people taking part in the workshops, wherein there were possibilities to share, connect and interact. In exploring one of the arts-based workshops for this paper we ask, what role did the artist delivering the workshop have on the output, and how did that unfolding process reflect our research objectives?