Articles de revues sur le sujet « Metropol parasol »

Aim: The research aims to propose an analysis framework that enables the rhetorical reading of the covers with different functions in urban spaces. Method: In the method of the research, four rhetorical canons from Cicero were transformed into an analysis (reading) framework. In the doctrine of invention, the current change of the canopy is interpreted as an "urban condition" and overlaps with the state of the language. In the arrangement canon, 4 cover classifications were made in accordance with urban situations. The style canon examines the formation of the structure and the referential thought it is based on through metaphor, metonym, hyperbola, parabola. In the memory canon, the characteristics of the chosen style figure, such as the ability to explain the idea of form and fiction, convey its concept, and be evocative and memorable, are examined. Results: Four spatial structures (Metropol Parasol, Fuji Kindergarten, Jay Pritzker Pavilion and Dels Encants District Market) are selected for the canopy classes determined in the study. In the next stage, these selected samples are analyzed according to the rhetorical analysis method created. The findings show that the striking shapes of today's magnificent canopies are based on quite extensive rhetorical figures. Conclusion: Analysis has demonstrated that underlying the complexity of the forms is the technological development and digitalization of construction systems and design thinking that references many main sources such as history, memory, and nature.

May 10, 1981, not only ushered in a political surprise for France, as well as for its European and American allies, but sent positive shockwaves throughout that part of the Caribbean which is still French. On that date François Mitterrand came to power in the Metropole of France at the same time that the Départements d'Outre-Mer (DOM or overseas departments) of Martinique, Guadeloupe and Guiana rejected his candidacy with a unanimity as stunning as it is rare in West Indian politics. Ever since the DOM have been coping with Socialism in France, decentralization in the Caribbean, and an unprecedented antilleanization of local culture, institutions, and politics. The result has been a paradox of heightened social liberalism combined with intensified political violence; but paradox has always been at the heart of the French Antilles.

W artykule zarysowany został obraz Nowego Jorku jaki wyłania się z prozy Janusza Głowackiego. Pisarz skrupulatny w odtwarzaniu topografii metropolii, widział ją miastem wielkich kontrastów, nieograniczonych możliwości i całkowitej nieprzewidywalności. Zawsze krytyczne w twórczości Głowackiego spojrzenie na Nowy Jork zwłaszcza w ostatnich powieściach ujawniło całą swą ostrość i głębię. Miasto jawi się parabolą świata globalnego – chaosu i pomieszania wartości – rzeczywistości, w której nędza i bogactwo sąsiadują ze sobą, ludzie pozbawieni autentyczności instrumentalnie posługują się innymi, konfrontacja z innością rozmywa tożsamość, a wartości są kreowane przez rynek i pieniądz.

‘There is no music in Chinese music history.’ This paradox is often expressed by music scholars in Hong Kong, a modern metropolis in which Chinese and Western musics and music scholarship mingle and thrive. Highlighting the contrasts between traditional Chinese and contemporary Western views of music and music historiography, the paradox refers to the scholars' observation that Chinese music histories include few descriptions of actual music, and that performances of early Chinese music are often inauthentic. Published accounts of China's musical past include little hard evidence about the structure and sounds of specific musical works. Thus, the scholars argue, the accounts are more theoretical than factual, and their musical descriptions disputable. Public performances and recorded examples of early Chinese music reveal obvious use of Western tonal harmony and counterpoint, and thus cannot be authentic music from China of the past. The scholars' arguments, however, cannot refute that in Hong Kong many Chinese music masters and audiences find the so-called early Chinese music authentic and its histories credible.

Abstract By analysing the result of a survey conducted in 2018 in the most populated metropolis in Portugal, this study seeks to make a sociological characterisation of ‘believers without religion’ from a dual perspective: on one hand, their proximity to the non-believers groups regarding religious practices; on the other hand, their adjacency to Portuguese cultural Catholicism with respect to beliefs and attitudes. The growth of this population expresses a paradox: their identity accounts for the subsistence of fragments of a late traditional religiosity, but also points to the emergence of new forms of individual beliefs, strongly marked by the effects of the ‘subjective turn.’ In this context, the lack of institutional regulation does not convey an undetermined universe of believers. Paradoxically, references to cultural Catholicism endure; however, they do so hand in hand with forms of religious abandonment, giving rise to various paths that lead to a growing estrangement from Catholicism.

Abstract By analysing the result of a survey conducted in 2018 in the most populated metropolis in Portugal, this study seeks to make a sociological characterisation of ‘believers without religion’ from a dual perspective: on one hand, their proximity to the non-believers groups regarding religious practices; on the other hand, their adjacency to Portuguese cultural Catholicism with respect to beliefs and attitudes. The growth of this population expresses a paradox: their identity accounts for the subsistence of fragments of a late traditional religiosity, but also points to the emergence of new forms of individual beliefs, strongly marked by the effects of the ‘subjective turn.’ In this context, the lack of institutional regulation does not convey an undetermined universe of believers. Paradoxically, references to cultural Catholicism endure; however, they do so hand in hand with forms of religious abandonment, giving rise to various paths that lead to a growing estrangement from Catholicism.

Venice has long evoked contrasting images – on the one hand the republican embodiment of Renaissance principles, a rare example of both stability and freedom; on the other, a city of spying and treachery, a government founded on oppression and driven by corruption. Caught between the Scylla and Carybdis of what amounts to a historiographical paradox, historians have found it difficult to escape its reductiveness, taking sides in describing one view as ‘myth’, the other as historical reality. The five books reviewed in this article suggest different but connected ways of sailing out of these straits by emphasizing the utter diversity of the city, the government, and the images they have evoked through the ages. In this interpretation, more than harmony, what is crucial about Venice is the coexistence of the different ‘worlds’ of this early multicultural metropolis. In line with a recent move away from fixed tags and neat developments to an emphasis on diversity in the historiography of early modern Europe, this is a welcome and interesting evolution in the history of Venice, though it is by no means unproblematic, multiculturalism being no easier issue in the Renaissance than in the twenty-first century.

This study focuses on the social integration of the pre-1970 first-generation migrants in reformist China, who were born before the year 1970 while getting old in the destination cities. The pre-1970 first-generation migrants are not a homogeneous group but are composed of: (a) those over 45 years old and still working but facing age discrimination; and (b) the elderly granny as nanny assuming the domestic and child-care work for their sons or daughters in the destination cities. We conceptualized and re-defined the aging migrants’ social integration into three dimensions (i.e., participation practices, communication contacts, and subjective perceptions), and used the 2017 Migrant Dynamics Monitoring Survey (MDMS) data from Beijing to measure and explain the varied integration levels among a total of 1267 aging migrant samples in the Beijing metropolis. It is proven that housing tenure matters and housing tenure entitlement would be conductive to beefing up aging migrants’ integration. However, informal housing should not be “stigmatized” as a segregated world, since those dwelling in the informal housing have reported a higher probability of perceiving a fully integrated status (namely subjective well-being, SWB) than those living in the dormitory-like housing. Additionally, an employment-income paradox is found, which shows that higher economic achievement is NOT equivalent to a higher social integration status for the aging migrants.

Los Angeles, California, is generally considered the archetypal sprawling metropolis. Yet traditional measures equate sprawl with low population density, and Los Angeles is among the densest and thereby the least sprawling cities in the United States. How can this apparent paradox be explained? This paper argues that the answer lies in the fact that Los Angeles exhibits a comparatively even distribution of population throughout its urbanized area. As a result, the city suffers from many consequences of high population density, including extreme traffic congestion, poor air quality, and high housing prices, while offering its residents few benefits that typically accompany this density, including fast and effective public transit, vibrant street life, and tightly knit urban neighborhoods. The city's unique combination of high average population density with little differentiation in the distribution of population might best be characterized as dense sprawl, a condition that embodies the worst of urban and suburban worlds. This paper uses Gini coefficients to illustrate variation in population density and then considers a number of indicators–-most relating either to the provision of transportation infrastructure or to travel behavior–-that demonstrate the effects of low-variation population distribution on the quality of urban life in Los Angeles. This approach offers researchers, practitioners, and policy makers in Los Angeles and in smaller cities that are evolving in similar ways a useful and user-friendly tool for identifying, explaining, measuring, and addressing the most problematic aspects of sprawl.

The question of migration continues to animate discussions globally. The world is currently faced with a migration crisis caused by the several armed conflicts and the socio-economic and political conditions of many regions of the world. The numerous drownings of African migrants off the coast of Italy is an example of the idea that people migrate to search better living conditions. Migration, however, is nothing new as humans have always moved for different reasons. These movements have influenced many writers who have focused their literary energies to the circumstances of migrants in their new locations. This has produced a vast migration literature. Within the postcolonial context, these movements have generally been from the erstwhile colonies to the colonial metropolis. Guided by their colonial education (which amongst other things created the image of an idyllic land and also that they were members of the colonial states) and propelled by the dire economic and political conditions of their home countries, these migrants moved to these places convinced that they would find better opportunities for themselves. For those who migrated to England, they expected hospitality influenced by the colonialists presenting the British as paragon of propriety. The reality they encountered while there contradicted all their expectations. These experiences of the migrants within the postcolonial context have resulted in a flurry of literature that addresses these questions. This paper is interested in such literature, focusing on Caryl Philips’ The Final Passage and Andrea Levy’s Fruit of the Lemon.

<p>Sírios, libaneses e judeus compõem parte significativa dos estrangeiros que residiram e deixaram suas marcas na cidade de Belo Horizonte. Envolvidos no comércio da capital, foram importantes para a concepção de metrópole nas primeiras décadas. Constituíram-se enquanto grupo ao afirmar suas características étnicas e culturais e organizaram-se em entidades associativas. Analisamos a constituição de grupo étnico e discutimos como duas entidades associativas, a União Síria e a União Israelita de Belo Horizonte, foram alvo da ação de controle e repressão do Estado brasileiro e de que maneira esses eventos demarcaram a relação dos grupos com a sociedade maior, não por um isolacionismo amparado nas suas particularidades étnicas, mas pela condição de estrangeiro em terras brasileiras.</p><p> </p><p><strong>Abstract</strong></p><p>Syrians, Lebanese and Jews are a significant part of the foreigners who lived in the city of Belo Horizonte and left their marks. Engaged in trading of capital were important for the design metropolis in the early decades. Is constituted as a group, to assert their ethnic and cultural features and organized in associative entities. This paper analyze the ethnics groups constitution and discussed as two associative entities, Syria Union and the Israeli Union of Belo Horizonte were control action of the target and repression of the Brazilian state and how these events have marked the group's relationship to the larger society, not supported by an isolationism in their ethnic particularities, but by their foreign condition on Brazilian soil.</p><p><strong>Keywords</strong>: Sirios and Lebanese. Jews. Migration. Foreign. Belo Horizonte.</p><p> </p>

How do civic organizations in the San Francisco Bay Area straddle the paradox of challenging entrenched inequalities in an ostensibly progressive region that has been transformed by tech-driven wealth? Local nonprofits face the tension of maintaining access to elite resources while building connections to distribute those resources and navigate divides between the haves and have-nots. We draw on original data collected over the course of two decades on a representative sample of Bay Area nonprofit organizations. With rich information from both quantitative and qualitative data, we examine different aspects of nonprofits’ relationship to their constituents and environments, including their community embeddedness, cross-sector collaborations, and engagement in advocacy. We then turn to the internal operations of these organizations and survey the professional backgrounds of nonprofit leaders and the usage of practices that purportedly make nonprofits more professional, accountable, and digitally savvy. Our findings reveal a sector that is developing its own model of what community-directed management looks like, neither tethered strictly to a Left Coast ethos nor displaying uniform responses to strong institutional pressures. Although the Bay Area sector pursues heterogeneous approaches to repairing social ruptures, there is a consistent theme of rebuilding and re-creating community. We argue that the region’s diversity in values, practices, and orientations stems from fighting deep fractures that resist simple solutions in a place marked by paradox.

Abstract Education and intergroup contact are two of the most influential channels for reducing host society members’ hostility toward immigrants, but recent studies suggest that these two channels are only able to shift their impressions. Yet, a shift in impression does not necessarily translate into endorsement of integration policies, resulting in a “principle-policy paradox” in multiracial societies. Little is known about whether this paradox holds in circumstances where racial boundaries are less salient and rigid. In this study, we examine whether such a paradox exists in urban China, where racial/ethnic hostility is negligible but the Hukou system has created institutional segregation between local residents and migrants. Using data collected from twelve middle-size cities and one metropolis, we examine urban residents’ attitudes toward rural migrants from multiple domains. We find that education is positively associated with locals’ positive judgments about rural migrants, with concern about social justice playing a mediating role. However, there is a lack of association between education and the endorsement of integration policy or social distance. Compared with education, social contact, in particular kinship contact, is associated with support in more substantive domains, ranging from integration policies to a closer social distance. Nevertheless, social contact does not lead to the support for the most pivotal policy change of granting Hukou. The findings indicate that both education and social contact are limited in engendering the extension of benefits to migrants across contexts, but intergroup contact is more capable of doing so in a society with a more fluid group boundary.

Abstract By analysing the result of a survey conducted in 2018 in the most populated metropolis in Portugal, this study seeks to make a sociological characterisation of ‘believers without religion’ from a dual perspective: on one hand, their proximity to the non-believers groups regarding religious practices; on the other hand, their adjacency to Portuguese cultural Catholicism with respect to beliefs and attitudes. The growth of this population expresses a paradox: their identity accounts for the subsistence of fragments of a late traditional religiosity, but also points to the emergence of new forms of individual beliefs, strongly marked by the effects of the ‘subjective turn.’ In this context, the lack of institutional regulation does not convey an undetermined universe of believers. Paradoxically, references to cultural Catholicism endure; however, they do so hand in hand with forms of religious abandonment, giving rise to various paths that lead to a growing estrangement from Catholicism.

In Rilke’s novel Die Aufzeichnungen des Malte Laurids Brigge, the Parisian scene is conceived as a stage; the main character has been considered as the author’s alter ego or Doppelgänger, who is going to face the most alienating and fearful aspects of the modern metropole. Rilke’s project involves a new use of sight and perception in which the boundary between the inner and outer world is continuously crossed so that Malte – and the reader at the same time – starts to doubt the traditional categories of acknowledgement. Despite all negative aspects of this split scene of modernity, characterised by forgetfulness and alienation, Malte is very likely to eventually die, completely forgotten by his ghostly family – this loss of individuality and possession is also able to enhance a kind of negative capability, representing the condition to make a new start, e.g. a lyrical program expressing the paradox of Life, where life seems to be no longer possible. The formal fragmentation of Rilke’s novel and its lack of traditional unity reflect the split scene of the subject, thus foreshadowing the clash between sign and meaning, between angel and puppet, which will be put on stage in the crucial passage of the Fourth Elegy, where the I is depicted as a spectator in front of the curtain of his own heart.

What is a machine? As part of his answer to this, historian and philosopher of technology Lewis Mumford cites a classic definition: "a machine is a combination of resistant bodies so arranged that by their means the mechanical forces of nature can be compelled to do work accompanied by certain determinant motions" (Reuleaux [1876], qtd. in Mumford, Technics and Civilisation 9). Mumford's own definition is focussed on machines as part of a technological continuum between human body and automaton: Machines have developed out of a complex of non-organic agents for converting energy, for performing work, for enlarging the mechanical or sensory capacities of the human body, or for reducing to a mensurable order and regularity the processes of life. The automaton is the last step in a process that began with the use of one part or another of the human body as a tool. (9-10) The tool and the machine can be distinguished along this technological continuum, with the tool more dependent on "the skill and motive power of the operator", subject to "manipulation", and potentially more flexible in its uses, whereas the machine lends itself more to "automatic action" of a specialised kind. However, it is difficult to ultimately separate them, since the embodied skill of the tool-user becomes more mechanical and reflexive with practice (Technics and Civilisation 10), while the machine also evolves along increasingly organic lines (367), and there are common examples of hybrid machine-tools like the lathe or drill, which combine "the accuracy of the finest machine ... with the skilled attendance of the workman" (10). A powerfully attractive feature of the computer is that it is an effective hybrid of machine and tool: like a machine it performs many specialised functions at super-human speed and accuracy on command, but like a tool it is flexible and adaptable (through add-on software and plug-in peripherals) to a seemingly endless variety of users and uses. Fascinating Assemblages The automatic machine ... involves the notion of an external source of power, a more or less complicated inter-relation of parts, and a limited kind of activity. From the beginning the machine was a sort of minor organism, designed to perform a single set of functions. (Mumford, Technics and Civilisation 11) The autonomy of the machine is perhaps its most fascinating aspect. That the machine is an assemblage of parts and restricted functions -- a "minor organism" as Mumford puts it -- suggests to us a body. There is something ineluctably erotic about scenes of lubricated pistons moving in and out of cylinders, or greased gear wheels moving around each other, and a masturbatory energy seems to be involved in the machine that repetitively and by itself performs the same limited actions over and over and over. While there are parallels between masculine masturbation and machinic repetition, there are also associations with femininity. As Andreas Huyssen pointed out, the modern machine became associated with a dangerous female sexuality and took the place of the early moderns' untamed Mother Nature as the principal representative of non-human forces with autonomy and agency that could evade human control. But arguably, expressed fears of machinic autonomy are the flip side of a wish for it, arising from masculine reproductive fantasies that have been played out in technoscience by generations of fictional and real-life Frankensteins fanatically seeking to create artificial life in the form of technoscientific brainchildren (who are nevertheless often neglected and left to run wild at birth). At a conscious level, machines express what may be interpreted as anal-sadistic desires for order, regularity and control, but unconsciously there is an element of masochistic pleasure in being passive, in yielding up control to the machine, in letting it set the scene and determine the actions and roles for the humans as well as non-humans (Sofia, "Contested Zones", and "Mythic Machine" 44-8). Machinic Zeal What is the use of conquering nature if we fall a prey to nature in the form of unbridled men? What is the use of equipping mankind with mighty powers to move and build and communicate, if the final result of this secure food supply and this excellent organisation is to enthrone the morbid impulses of a thwarted humanity? (Mumford, Technics and Civilisation 366) With his emphasis on the social context and drives towards technology, Mumford (Technics and Civilisation 364-5) suggests that while some kinds of machines have existed for thousands of years, what we have come to think of as the mechanical age only arose with the widespread adoption of the machine as a way of securing order, regularity and calculability of physical and human resources, coupled with the ideological shift which made the machine into "a goal of desire" and an object of almost obsessive veneration from the mid-18th century to the early 20th century. Now, he said (writing first in the early 1930s) faith in the machine has been somewhat shaken, and it is no longer seen as "the paragon of progress" but as "merely a series of instruments" to be used when useful; yet despite this loss of faith the machine in capitalist contexts continues to be "over-worked, over-enlarged, over-exploited because of the possibility of making money out of it" (Technics and Civilisation 367). Almost seventy years after Mumford was writing, the obsessive zeal for the machine still has not completely disappeared, but has been displaced from giant smoke-puffing steel assemblages, whirling cogs and gearwheels, or the motors driving trains, cars and planes, and onto the silicon, plastic and light of computers (whose machineries of production and assembly are largely hidden off-shore to the bulk of users, thereby producing the illusion of "post-industrial" societies). The computer is now the paragon of progress and has become the "defining technology" of our age (Bolter), its place reinforced by an actively boosterist popular press (e.g. popular computing magazines; regular computer supplements in newspapers). Sociotechnical Not Posthuman Mumford continually makes the point that questions posed by/in technology are never answerable only technologically. It always comes down to human choices, and even when the results of these "are uncontrollable they are not external" to human culture: Choice manifests itself in society in small increments and moment-to-moment decisions as well as in loud dramatic struggles; and he who does not see choice in the development of the machine merely betrays his incapacity to observe cumulative effects until they are bunched together so closely that they seem completely external and impersonal. (Mumford, Technics and Civilisation 6) In a certain way Mumford's perspective anticipates actor-network theory, which looks at artefacts -- including machines -- as parts of sociotechnical networks that involve human decisions, including about the distribution of agency to non-humans. Even in the most automated machine, Mumford argues "there must intervene somewhere, at the beginning and end of the process ... the conscious participation of a human agent" (10). Actor-network studies of the development of scientific and technological artefacts aim in part to critique the sense of the external, impersonal or inevitable in scientific and technical 'progress' by insisting that "things might have been otherwise" (Bijker & Law 3), not just at the beginning and end, but all the way through the process of an artefact's development and use. The artefact is studied as a particular outcome of a set of decisions and performances made in the midst of contingencies affecting human and non-human actors with conflicting goals and contested powers within a dynamic sociotechnical network. Although actor-network theory is very interested in non-human agents, it does not, as do some recent participants in and theorists of cyberculture, celebrate the so-called post-human. There can be no agentic machines without there having been human competencies downloaded into them; there can be no technical order that is not also social and cultural. As Latour argues, the modernist work of purification has tried vainly to impose a separation between the social and technical, denying their mutual inextricability. From this Latourian perspective, the notion of the "post-human" is not, as it appears to be, post modern, but thoroughly modern. It carries through the quintessentially modernist project of denying after the fact the human agency and capacities that have been invested in producing hybrid artefacts which are then proclaimed as extra-human; it denies the cumulative effects of sociotechnical choices and instead represents the machinic imperative as somehow impersonal and external to human affairs. The notion of the posthuman can readily reinforce the pervasive popular cultural myths of technological inevitability and dominance, conveniently for those humans and corporations who actually do profit from decisions they make about developing and marketing machines of increasing autonomy, intelligence and subtlety. Machines and Provision The role of the machine has been overemphasised in histories of technology, according to Mumford. For aside from tools and machines which perform dynamic actions, there are technologies of containment and supply, which he categorizes as utensils (like baskets or pots), apparatus (such as dye vats, brick kilns), utilities (reservoirs, aqueducts, roads, buildings) and the modern power utility (railroad tracks, electric transmission lines). Some of the most effective adaptations of the environment came, not from the invention of machines, but from the equally admirable invention of utensils, apparatus, and utilities. ... But since people's attention is directed most easily to the noisier and more active parts of the environment, the role of the utility and the apparatus has been neglected ... both [tool and utensil] have played an enormous part in the development of the modern environment and at no stage in history can the two means of adaptation be split apart. Every technological complex includes both: not least our modern one. (Technics and Civilisation, 11-2). The development of various utensils and apparatus for storage (urns, granaries) and flow (irrigation, aqueducts) was essential for the emergence of settled agricultural communities in the neolithic period (Mumford, Technics and Human Development 140-1). As I explore in a related article (Sofia, "Container"), Mumford finds a prudish sexism in the relative neglect of technologies evocative of the female organs of storage, nutrition and transformation, compared with the overemphasis on technologies that are extensions of the muscular masculine body (Technics and Human Development, 140). However, the contrast between dynamic, noisy, active and autonomous machines, and passive, quiet, backgrounded containers cannot be sustained. For one the utensil even in its most basic form, has something machinic about it: a container can perform its function autonomously, without needing manipulation like a tool. Further, it is arguable that holding or containing is not simply a property of a shaped space, but a form of action in itself. Moreover in practice there are many hybrids of machine and utensil or utility, for example in domestic technologies like the food processor, a container with a machine-driven blade, or the washing machine, featuring a tub with mechanical agitation and rotary motion. Although Mumford is primarily interested in the machine, he observes that as modern "neotechnics" proceeds to develop ever more sophisticated machinery, so does it evolve more complex technologies of containment, as described in this passage which depicts both machines and utilities as active agents: Behind the façade [of the crisp lines of steel and glass that define the modern built environment] are rows and rows of machines, weaving cotton, transporting coal ... [etc.], machines with steel fingers and lean muscular arms, with perfect reflexes, sometimes even with electric eyes. Alongside them are the new utilities -- the coke oven, the transformer, the dye vats -- chemically cooperating with these mechanical processes, assembling new qualities in chemical compounds and materials. Every effective part in this whole environment represents an effort of the collective mind to widen the province of order and control and provision. (Technics and Civilisation, 356) Another way of getting the over-emphasised machine back into proportion is to look more closely at what it is used for, what purposes it serves. Mumford writes of the machine as part of the effort to produce "order and regularity" into the processes of life (10); to "widen the province of order and control and provision" (356) or to produce a "secure food supply and ... excellent organisation" (366). In other words, the machine is serving the goals typically associated with utensils, utilities and apparatus: smoothing out fluctuations in supply and distributing resources more evenly. Likewise Mumford suggests that in the back of developments of machine and tool is the effort to adapt by extending the body's powers and/or by altering the environment, so that, for example, instead of a physiological adaptation to cold through hair growth or hibernation, "there is an environmental adaptation, such as that made possible by the use of clothes and the erection of shelters" (10). These technologies are not machines, but container technologies, in the province of what philosopher of technology Don Ihde would call "background technics". We can think of the shift in emphasis here in relation to the example of road works. The large machines for bulldozing a path and laying down layers of road surface are very impressive in their size, power and technical capacity. But the road surface could not be laid down without there being technologies (including hybrids of machine and container, like the pick-up truck) for transporting, storing and mixing the materials used. And when it is done, the big machines lumber off elsewhere, and what we have before us is a road, a utility which facilitates orderly communication, transport and the supply of people and materials. In other words, these machines have served the goal of provisioning. The machine can enthral us with its autonomy, its alterity, its thingness, but as Heidegger has claimed, even such a powerful and seemingly stand-alone machine as a plane on a runway ready for take-off is ultimately just a "completely unautonomous" element when considered as part of a global system ordered "to ensure the possibility of transportation" (17). Like other modern machines, its own objectness and machinic resistance is dissolved as it becomes part of the "standing reserve", which can be understood as a macro-technology of provisioning through a matrix of mobilisable human and non-human resources. In the broader project of which this piece is a fragment, I want to investigate more closely the role and relative importance of machines compared to other kinds of equipment, especially for containment, supply or provisioning in contemporary technoculture, on the suspicion that it is apparatus and utilities rather than machines that define our contemporary lifeworld. References Bijker, Wiebe E., and John Law. General Introduction. Shaping Technology/Building Society: Studies in Sociotechnical Change. Eds. Bijker and Law. Cambridge, Mass.: MIT P, 1992. Bolter, Jay David. "The Computer as a Defining Technology." Computers in the Human Context: Information Technology, Production, and People. Ed. Tom Forester. Oxford: Basil Blackwell, 1989. Heidegger, Martin. "The Question Concerning Technology." The Question Concerning Technology and Other Essays. Trans. William Lovitt. New York: Harper & Row, 1977. Andreas Huyssen. "The Vamp and the Machine: Technology and Sexuality in Fritz Lang's Metropolis." New German Critique 24-25 (1982), 221-37. Also in Huyssen. After the Great Divide. Bloomington: Indiana UP, 1986. Ihde, Don. Technology and the Lifeworld: From Garden to Earth. Bloomington: Indiana UP, 1990. Latour, Bruno. We Have Never Been Modern. Trans. Catherine Porter. Cambridge, Mass.: Harvard UP, 1993. Mumford, Lewis. Technics and Civilisation. New York: Harcourt Brace Jovanovich, 1962 [1934]. ---. Technics and Human Development. New York: Harcourt Brace & World, 1966. Sofia, Zoë. "Container Technologies." Hypatia, Spring 2000 (forthcoming). ---. "Contested Zones: Futurity and Technological Art." Leonardo: Journal of the International Society for the Arts, Sciences, and Technology 29.1 (1996): 59-66. ---. "The Mythic Machine: Gendered Irrationalities and Computer Culture." Education/Technology/Power: Educational Computing as a Social Practice. Eds. Hank Bromley and Michael W. Apple. Albany NY: SUNY, 1998. Citation reference for this article MLA style: Zoë Sofoulis. "Machinic Musings with Mumford." M/C: A Journal of Media and Culture 2.6 (1999). [your date of access] <http://www.uq.edu.au/mc/9909/mumford.php>. Chicago style: Zoë Sofoulis, "Machinic Musings with Mumford," M/C: A Journal of Media and Culture 2, no. 6 (1999), <http://www.uq.edu.au/mc/9909/mumford.php> ([your date of access]). APA style: Zoë Sofoulis. (1999) Machinic musings with Mumford. M/C: A Journal of Media and Culture 2(6). <http://www.uq.edu.au/mc/9909/mumford.php> ([your date of access]).