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Journal articles on the topic 'Becoming'

To see the other types of publications on this topic, follow the link: Becoming.

Author: Grafiati

Published: 4 June 2021

Last updated: 1 June 2024

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1

Paraschiv, Paul Mihai. "Becoming Bone Sheep: Assemblages, Becomings, and Antianthropocentrism." Metacritic Journal for Comparative Studies and Theory 8, no. 2 (December 19, 2022): 138–50. http://dx.doi.org/10.24193/mjcst.2022.14.09.

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This article employs the graphic narrative Becoming Bone Sheep in order to present visually and textually the theories applied in building a critique of the Anthropocene. Concepts like gaze, becoming process, assemblage, de-flocking, racial proximity, zoe, affirmative transformations or networks will be theorized upon, resulting thus in an apparatus for the defence of all natural life. The graphic narrative exposes the flawed condition of man in relation with the nonhuman by representing a singular interaction between species – the gaze – which manages to dislocate the subjects from their individuality. Moreover, it draws on spatial confines that serve as an expression of parcelling the apparently unseen differences between the species, introducing in the discussion the re-evaluation of agency through what Braidotti calls zoe-centric ethics of becoming. Finally, it intends to delineate approaches for a further debate on countering oppressive structures in the context of Global South literature.

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2

Kumm, Brian E., and Corey W. Johnson. "Becoming-shaman, becoming-Sherpa, becoming-healer: leisure as becoming." Leisure/Loisir 38, no. 2 (April 3, 2014): 103–18. http://dx.doi.org/10.1080/14927713.2014.967926.

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3

Schrift, Alan D. "Deleuze Becoming Nietzsche Becoming Spinoza Becoming Deleuze." Philosophy Today 50, no. 9999 (2006): 187–94. http://dx.doi.org/10.5840/philtoday200650supplement23.

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4

Hofsess, Brooke Anne. "Water Becoming Rain Becoming Paper Becoming Writing." Departures in Critical Qualitative Research 8, no. 3 (2019): 69–75. http://dx.doi.org/10.1525/dcqr.2019.8.3.69.

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Water provokes my ecological curiosity, and ushers my understanding and use of water as a papermaker beyond what springs easily from the studio's many coiled hoses. Maybe it is where I live, or the vitality of water I encounter as a papermaker, but somewhere along the way I began to wonder about the matter of rain in my life. My contribution to robust and tender conversations regarding the power, importance, and mattering of the stuff of our lives explores water becoming rain, becoming paper, becoming writing.

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5

Xu, Shuang-Shuang, and Xiao-Wen Li. "Becoming Becomings Historically: a Commentary on Lapoujade’s Article." Human Arenas 1, no. 4 (November 5, 2018): 366–72. http://dx.doi.org/10.1007/s42087-018-0042-6.

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6

Jones, Liz. "Becoming Child/Becoming Dress." Global Studies of Childhood 3, no. 3 (January 2013): 289–96. http://dx.doi.org/10.2304/gsch.2013.3.3.289.

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7

Nunes, Mark. "Becoming-Data, Becoming-Mountain." JAAAS: Journal of the Austrian Association for American Studies 2, no. 2 (April 26, 2022): 247–62. http://dx.doi.org/10.47060/jaaas.v2i2.98.

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This article explores our ecological relation to both information and information technologies as we "mediate mountains." Starting with a Gibsonian approach to affordances, and considering how an agent-specific account of action limits human access to "the digital," I suggest that the interface between human and device marks a double-coupling of two agents—one digital the other embodied—each of which draws out the other to alter potential action. The essay explores the affordances of agents and the environments in which they act, and how action seemingly occurs across the boundaries marked by the human-device interface. Drawing on actor network theory, assemblage theory, and Don Ihde's "inter-relational ontology," I examine how, within an ecology of humans and mobile devices, "agency" and "action" operate within a Deleuzean transversal, cutting across body-machine boundaries. As an application of this analysis, I examine the relationship between embodied and digital agents "in the wild" of the mountains, through AR and GPS-enabled smartphone apps, and how each agent, acting upon its own environment, gives rise to transversal events that alter the affordances offered to agents across a seemingly uncrossable divide.

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8

Nunes, Mark. "Becoming-Data, Becoming-Mountain." JAAAS: Journal of the Austrian Association for American Studies 2, no. 2 (April 26, 2022): 247–62. http://dx.doi.org/10.47060/jaaas.v2i2.98.

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This article explores our ecological relation to both information and information technologies as we "mediate mountains." Starting with a Gibsonian approach to affordances, and considering how an agent-specific account of action limits human access to "the digital," I suggest that the interface between human and device marks a double-coupling of two agents—one digital the other embodied—each of which draws out the other to alter potential action. The essay explores the affordances of agents and the environments in which they act, and how action seemingly occurs across the boundaries marked by the human-device interface. Drawing on actor network theory, assemblage theory, and Don Ihde's "inter-relational ontology," I examine how, within an ecology of humans and mobile devices, "agency" and "action" operate within a Deleuzean transversal, cutting across body-machine boundaries. As an application of this analysis, I examine the relationship between embodied and digital agents "in the wild" of the mountains, through AR and GPS-enabled smartphone apps, and how each agent, acting upon its own environment, gives rise to transversal events that alter the affordances offered to agents across a seemingly uncrossable divide.

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9

King, Richard H. "Becoming black, becoming president." Patterns of Prejudice 45, no. 1-2 (February 2011): 62–85. http://dx.doi.org/10.1080/0031322x.2011.563145.

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10

Sudlow, Brian. "Becoming Christians, Becoming Secularists." Chesterton Review 38, no. 1 (2012): 127–46. http://dx.doi.org/10.5840/chesterton2012381/213.

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11

Colyar, Julia. "Becoming Writing, Becoming Writers." Qualitative Inquiry 15, no. 2 (February 2009): 421–36. http://dx.doi.org/10.1177/1077800408318280.

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12

Gale, Ken, and Jonathan Wyatt. "Becoming Men, Becoming-Men?" International Review of Qualitative Research 1, no. 2 (August 2008): 235–53. http://dx.doi.org/10.1525/irqr.2008.1.2.235.

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In their collaborations over recent years the authors have worked, through their written dialogue, in pursuit of understanding subjectivities and their ‘becomings’. Until now they have not explicitly explored their subjectivities as men. Their starting point in this paper is that they do not take the assignation ‘men’ for granted. Using collective biography, they are interested in how the worlds that they inhabited and that inhabited them in their early lives produced, and continue to produce, ‘boys’ and ‘men’.

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13

Lukes, H. N., and David J. Kim. "Becoming Digital, Becoming Queer." American Quarterly 70, no. 3 (2018): 625–28. http://dx.doi.org/10.1353/aq.2018.0044.

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14

Matuštík, Martin Beck. "Becoming human, becoming sober." Continental Philosophy Review 42, no. 2 (May 2009): 249–74. http://dx.doi.org/10.1007/s11007-009-9105-1.

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15

Lauderdale, Jasper. "Becoming Other, Becoming More." Screen Bodies 8, no. 1 (June 1, 2023): 82–96. http://dx.doi.org/10.3167/screen.2023.080107.

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Abstract This article examines how continuity is dealt with in fictional feminist texts that depict gender or sexuate transition, via surgical intervention or transmogrification, in terms of naming and pronoun use, self-image, and perceived image. The texts here examined—literary and filmic works by cis artists Angela Carter, Sally Potter, and Octavia Butler, principally—all pastiche the familiar narratological mode of transsexual autobiography, aping the convention of internal focalization, though each elides the wrong-body formula that frequently accompanies such narratives to justify access to medical treatment and care. I situate each alongside scholarly engagements with transsexual embodiment, surgery, and lived experience, with particular focus on flesh as that which both contains and determines gendered and sexed readings, to ground these fictive accounts of becoming.

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16

Dahal, Kapil Babu. "Becoming Bonafide Woman." Journal of National Development 31, no. 1 (July 1, 2018): 162–72. http://dx.doi.org/10.29070/31/57449.

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17

Braidotti, Rosi. "Discontinuous Becomings. Deleuze on the Becoming-Woman of Philosophy." Journal of the British Society for Phenomenology 24, no. 1 (January 1993): 44–55. http://dx.doi.org/10.1080/00071773.1993.11644270.

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18

Meconi,, David Vincent. "Becoming Gods by Becoming God’s." Augustinian Studies 39, no. 1 (2008): 61–74. http://dx.doi.org/10.5840/augstudies20083917.

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19

Reyes, Raniel. "Becoming-Democratic as Becoming-Revolutionary." Kritike: An Online Journal of Philosophy 12, no. 3 (April 1, 2019): 68–95. http://dx.doi.org/10.25138/12.3a4.

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20

Zhou, Min, and Jennifer Lee. "BECOMING ETHNIC OR BECOMING AMERICAN?" Du Bois Review: Social Science Research on Race 4, no. 1 (2007): 189–205. http://dx.doi.org/10.1017/s1742058x07070105.

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AbstractAs the new second generation comes of age in the twenty-first century, it is making an indelible imprint in cities across the country, compelling immigration scholars to turn their attention to this growing population. In this essay, we first review the extant literature on immigrant incorporation, with a particular focus on the mobility patterns of the new second generation. Second, we critically evaluate the existing assumptions about the definitions of and pathways to success and assimilation. We question the validity and reliability of key measures of social mobility, and also assess the discrepancy between the “objective” measures often used in social science research and the “subjective” measures presented by members of the second generation. Third, we examine the identity choices of the new second generation, focusing on how they choose to identify themselves, and the mechanisms that underlie their choice of identities. We illuminate our review with some preliminary findings from our ongoing qualitative study of 1.5- and second-generation Mexicans, Chinese, and Vietnamese in Los Angeles. In doing so, we attempt to dispel some myths about group-based cultures, stereotypes, and processes of assimilation.

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21

Watkins, Joe. "Becoming American or Becoming Indian?" Journal of Social Archaeology 4, no. 1 (February 2004): 60–80. http://dx.doi.org/10.1177/1469605304039850.

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22

Jones, Ruth. "Becoming-hysterical ? becoming-animal ? becoming-woman in The Horse Impressionists." Journal of Visual Art Practice 3, no. 2 (September 2004): 123–38. http://dx.doi.org/10.1386/jvap.3.2.123/0.

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23

Barrett, Aileen. "Becoming." Clinical Teacher 18, no. 1 (January 28, 2021): 5. http://dx.doi.org/10.1111/tct.13324.

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24

Boylorn, Robin M., and Mark P. Orbe. "Becoming." Journal of Autoethnography 2, no. 1 (2021): 5–12. http://dx.doi.org/10.1525/joae.2021.2.1.5.

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In this introduction to the special issue the authors craft a critical autoethnography to chronicle their relationship and/to critical autoethnography. They use Michelle Obama’s book and documentary Becoming to reflect on how the critical reflexivity inherent in autoethnographic work can be used to document relationships, moments of revelation, and self-empowerment. They then preview four articles that map experiences of becoming linked to racialized identity, disability, and family.

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25

Flåm, Anna Margrete. "Becoming." Fokus på familien 36, no. 01 (April 16, 2008): 68. http://dx.doi.org/10.18261/issn0807-7487-2008-01-09.

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26

Rutland, Laura. "Becoming." Anglican Theological Review 102, no. 4 (September 2020): 654. http://dx.doi.org/10.1177/000332862010200405.

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27

Kershisnik, Elizabeth I. "Becoming." Journal of the Illinois State Historical Society (1998-) 113, no. 3-4 (October 1, 2020): 222–24. http://dx.doi.org/10.5406/jillistathistsoc.113.3-4.0222.

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28

Garner, T. "Becoming." TSQ: Transgender Studies Quarterly 1, no. 1-2 (January 1, 2014): 30–32. http://dx.doi.org/10.1215/23289252-2399515.

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29

Yin, Jing. "Becoming-Animal: Becoming-Wolf inWolf Totem." Deleuze Studies 7, no. 3 (August 2013): 330–41. http://dx.doi.org/10.3366/dls.2013.0115.

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Wolf Totem is not a novel which advocates ‘molar’ wolf characteristics such as violence, brutality and bloodthirstiness, and ‘molar’ wolf laws such as the law of the jungle and the law of profiting at others’ expense, but a novel which reveals to readers a brand new life experience, different affects possessed by the ‘molecular’ wolf, and the becoming-wolf of human beings. Becoming-wolf is not to imitate the above-mentioned characteristics of the ‘molar’ wolf, but to see or imagine what affects the ‘molecular’ wolf has, and make the life force or the assumed life force possessed by the ‘molecular’ wolf transverse a person, so that he or she can also have those affects. Becoming-wolf is to find a line of flight between man and wolf, to get rid of all the restraints imposed by the Confucian culture on the law-abiding, abjectly obedient people, and thus regaining the force of the ‘impersonal, inorganic’ life, so as to become different by endless desiring productions, and enhance mankind's power.

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30

Backhouse, Stella. "Becoming A Nurse Becoming A Nurse." Nursing Standard 17, no. 18 (January 15, 2003): 28. http://dx.doi.org/10.7748/ns2003.01.17.18.28.b243.

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31

Fidyk, Alexandra. "Walking Meditations: Becoming Place, Place Becoming." Journal of the Canadian Association for Curriculum Studies 18, no. 2 (March 16, 2021): 103–18. http://dx.doi.org/10.25071/1916-4467.40660.

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Interwoven through four lyric snapshots of haptic relations with place—Saskatchewan, New York, South Africa and Egypt—this philosophic rumination considers the primacy of preconscious bodily feeling to learning. Perception at base level is described as synaesthetic—the whole body sensing and moving in relation to agential landscapes. The tangled snapshots embody inter-multi-sensorial experience so to mirror the ways our bodies exist in relation to things seen and unseen. Together, the two texts, two voices, step in support of walking pedagogies as a profound praxis in service to becoming, an unfolding always underway with place, even distant and unfamiliar. Highlighted as embodied and explored, matter central to an earthly curriculum are the methods of slow, attuned, disciplined attention and somatic resonance.

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32

Inna, Semetsky. "Becoming‐Language/Becoming‐Other: Whence ethics?" Educational Philosophy and Theory 36, no. 3 (January 2004): 313–25. http://dx.doi.org/10.1111/j.1469-5812.2004.00070.x.

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33

Lehto, Eero Lauri Oskari, and Markku Olavi Lehtoranta. "Becoming an acquirer and becoming acquired." Technological Forecasting and Social Change 71, no. 6 (July 2004): 635–50. http://dx.doi.org/10.1016/s0040-1625(03)00086-6.

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34

Blanco, Gustavo, Alberto Arce, and Eleanor Fisher. "Becoming a region, becoming global, becoming imperceptible: Territorialising salmon in Chilean Patagonia." Journal of Rural Studies 42 (December 2015): 179–90. http://dx.doi.org/10.1016/j.jrurstud.2015.10.007.

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35

Burt, R. "Becoming literary, becoming historical: the scale of female authorship in Becoming Jane." Adaptation 1, no. 1 (March 1, 2008): 58–62. http://dx.doi.org/10.1093/adaptation/apm004.

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36

Ryan, Charly. "Becoming Teachers, Becoming Researchers: a Case Study." American Journal of Educational Research 2, no. 8 (July 21, 2014): 585–91. http://dx.doi.org/10.12691/education-2-8-4.

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37

Wilkinson, Ian A. G., Judith A. Scott, Elfrieda H. Hiebert, and Richard C. Anderson. "Prologue: Becoming Becoming a Nation of Readers." Journal of Education 196, no. 3 (October 2016): 1–5. http://dx.doi.org/10.1177/002205741619600302.

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38

Mikaels, Jonas, and Morten Asfeldt. "Becoming-crocus, becoming-river, becoming-bear: A relational materialist exploration of place(s)." Journal of Outdoor and Environmental Education 20, no. 2 (October 2017): 2–13. http://dx.doi.org/10.1007/bf03401009.

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39

Bender, Tovah. "Conduct Becoming." Medieval Feminist Forum 55, no. 2 (May 26, 2020): 192–94. http://dx.doi.org/10.17077/1536-8742.2227.

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40

Luraghi, Nino. "Becoming Messenian." Journal of Hellenic Studies 122 (November 2002): 45–69. http://dx.doi.org/10.2307/3246204.

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AbstractThe article is an enquiry into the identity of two groups who called themselves Messenians: the Helots and perioikoi who revolted against Sparta after the earthquake in the 460s; and the citizens of the independent polity founded by Epameinondas in 370/69 bc in the Spartan territory west of the Taygetos. Based on the history of the Messenians in Pausanias Book 4, some scholars have thought that those two groups were simply the descendants of the free inhabitants of the region, subdued by the Spartans in the Archaic period and reduced to the condition of Helots. According to these scholars, the Helotized Messenians preserved a sense of their identity and a religious tradition of their own, which re-emerged when they regained freedom. One objection to this thesis is that there is no clear archaeological evidence of regional cohesiveness in the area in the late Dark Ages, while the very concept of Messenia as a unified region extending from the river Neda to the Taygetos does not seem to exist prior to the Spartan conquest. Furthermore, evidence from sanctuaries dating to the Archaic and Early Classical periods shows that Messenia was to a significant extent populated by perioikoi whose material culture, cults and language were thoroughly indistinguishable from those documented in Lakonia. Even the site where Epameinondas later founded the central settlement of the new Messenian polity was apparently occupied since the late seventh century at the latest by a perioikic settlement. Some of these perioikoi participated with the Helots in the revolt after the earthquake, and the suggestion is advanced, based on research on processes of ethnogenesis, that they played a key role in the emergence of the Messenian identity of the rebels. For them, identifying themselves as Messenians was an implicit claim to the land west of the Taygetos; therefore the Spartans consistently refused to consider the rebels Messenians, just as they refused to consider Messenians – that is, descendants of the ‘old Messenians’ – the citizens of Epameinondas' polity. Interestingly, the Spartan and the Theban-Messenian views on the identity of these people agreed in denying that the ‘old Messenians’ had remained in Messenia as Helots. Messenian ethnicity is explained as the manifestation of the will of perioikoi and Helots living west of the Taygetos to be independent from Sparta. The fact that most Messenian cults attested from the fourth century onwards were typical Spartan cults does not encourage the assumption that there was any continuity in a Messenian tradition going back to the period before the Spartan westward expansion.

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41

Prokić, Tanja. "Becoming-Wolf." Transfers 7, no. 3 (December 1, 2017): 131–34. http://dx.doi.org/10.3167/trans.2017.070312.

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Wild tells the story of an intelligent and sensitive young woman who lives quite a boring life caught in routines in a German city. The accidental encounter with a wild wolf changes her life forever. What is interesting about the film is the way in which it tends to blur the line that typically separates animal and human life by highlighting the process of mutual affection. According to the French philosopher Gilles Deleuze, affection induces bodily transformations, which take place on a precognitive level of perception. By way of various cinematographic techniques, Wild is aesthetically able to both reflect on and perform such transformations, presenting them as a motif and a form of spectatorship at one and the same time.

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42

Sellars, Shaun. "Becoming 'good'." British Dental Journal 230, no. 6 (March 2021): 329. http://dx.doi.org/10.1038/s41415-021-2848-8.

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43

Pierre, Joshua St. "Becoming Dysfluent." Journal of Literary & Cultural Disability Studies 11, no. 3 (August 2017): 339–56. http://dx.doi.org/10.3828/jlcds.2017.26.

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44

Aust, Mary Pat. "Becoming Nursey." Critical Care Nurse 35, no. 1 (February 1, 2015): 89. http://dx.doi.org/10.4037/ccn2015997.

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45

Barlott, Tim. "Becoming-sick." Journal of Autoethnography 2, no. 2 (2021): 215–16. http://dx.doi.org/10.1525/joae.2021.2.2.215.

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Becoming, a concept from the work of Gilles Deleuze and Felix Guattari,1 is an asignifying process of transformation that unsettles the taken-for-granted. Engaging with micropolitical movements of power and resistance, becomings generate fissures and lines of escape that are difficult to classify or categorize. In this Deleuzio-Guattarian intoxicated poem, the author explores his imperceptible becoming following the surgical removal of an oral cancer.

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46

Wapenaar, Kelsey, and Aideen DeSchutter. "Becoming Garden." Journal of Childhood Studies 43, no. 1 (June 8, 2018): 81–86. http://dx.doi.org/10.18357/jcs.v43i1.18268.

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This paper is composed of a series of moments that evolved from an inquiry with our community garden plot. This inquiry involved children’s, educators’, and families’ experimentations and processes of “coming to know” the garden. We attempt to grapple with the messiness of a “garden” and the assemblages and binaries that exist within it. We experiment with sitting in our garden as a space not yet defined. Through this process, we found that a community garden is open to a plurality of possibilities. This entangled process of coming to know speaks to the imaginary and involves layers of touching, hearing, seeing, drawing, talking, writing, and storying our garden.

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47

Perniola, Mario. "Becoming Deleuzian?" Deleuze and Guattari Studies 13, no. 4 (November 2019): 482–94. http://dx.doi.org/10.3366/dlgs.2019.0374.

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Mario Perniola finds more than one cause in common with Deleuze, establishing a link between some aspects of Deleuze's theories and his own education, oriental philosophy, the situationists, but mostly Surrealism and Stoicism, two philosophical attitudes sharing the awareness that the threshold between actuality and virtuality is shifting and in constant transformation. The core element of the essay is notably the notion of becoming, to be taken strictly in relation to the notions of assemblage and plane of consistency. Together they account for one and the same moment, a disposition of elements, which is not stable but in constant movement.

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48

LAMB, EDEL. "Becoming Men." Ben Jonson Journal 15, no. 2 (November 2008): 175–93. http://dx.doi.org/10.3366/e1079345308000266.

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49

Buchanan, Ian. "Becoming Mountain." Revista de Filosofia Aurora 29, no. 46 (April 17, 2017): 215. http://dx.doi.org/10.7213/1980-5934.29.046.ds12.

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Like the concept of the assemblage, the body without organs is much written about, but unlike the assemblage there are no specific schools of thought associated with the body without organs, much less any agreed definitions. As such, it tends to be used in a very vague manner, with most accounts of it ignoring its practical dimension and instead focusing on its aesthetic (Artaud) and philosophical (Spinoza) origins. However, Deleuze quite explicitly positions the assemblage as a contribution to an understanding of behaviour, so the purely philosophical accounts of the body without organs that give no account of how it can be used analytically are not helpful in my view. I demonstrate that the practical conception of the body without organs is an effective way of understanding the concept. I use the example of George Mallory’s attempt to climb Everest to illustrate this point. I argue that if we focus only on the symbolic attainment of being the first person to climb the world’s tallest mountain and consign the actual act of climbing to the realm of mere entry price, then we effectively destroy the assemblage by rendering it teleological. Now, one might think that this means one should balance the equation by focusing on the bodily dimension of the climb, and certainly that is the direction we need to take, but to do that we need to conceive of a space where that physical dimension can be registered in something other than purely biological terms. If, as Spinoza and after him Deleuze have argued, we do not know what a body can do, it is because we do not have the conceptual means of capturing and expressing its capabilities. We can record its achievements, but we cannot map its capabilities because the body seems always to be capable of doing more than anyone thought possible. Until 1953 when Hillary and Norgay reached the peak of Everest climbing Everest was generally regarded as impossible. A view that was reinforced by the dozen or so failed attempts, not to mention the many deaths occasioned by those attempts, that preceded Hillary and Norgay’ success. This is why Mallory’s insouciance in 1923 was so captivating. His answer ‘because it’s there’ shrugged off the one thing that was standing in the way of the conquest of the peak, the conviction that it was impossible. It also explains why his answer passed into history.

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50

Ulanowicz, R. E. "Ecosystems becoming." International Journal of Ecodynamics 2, no. 3 (November 27, 2007): 153–64. http://dx.doi.org/10.2495/eco-v2-n3-153-164.

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