La Géophilosophie est un concept tardif dans l’oeuvre de Deleuze et Guattari, et bien qu’il s’applique au dernier livre qu’ils ont écrit ensemble « Qu´est-ce que la Philosophie ? », il s’agit d’une notion qui enveloppe leurs principales créations conceptuelles et circonscrit la période de « Capitalisme et schizophrénie », tout en dialoguant avec des notions et des moments distincts de l’oeuvre des auteurs. Sous la rubrique de cette notion, la philosophie se définit selon le rapport entre un plan d’immanence qu’il s’agira de définir et d’un milieu immanent et social constituant une conjonction de relations variables entre le territoire et la terre. Ainsi l’acte de penser ne gravite-t-il pas dans l’orbite des catégories du sujet et de l’objet, mais concerne un milieu intensif et contingent qui, tout en composant une milieu de circonstances extérieures, délimite un champ de connexions et frontières, de relations multiples et de devenirs, qui contournent le molaire et le moléculaire en établissant un régime d’échange, de capture et de surcodage de codes. Selon ce tracé, la pensée et les concepts invoquent un “ dehors”, un devenir moléculaire, que Deleuze et Guattari analysent en utilisant les concepts de devenirs-animaux et imperceptibles. Ce sont ces concepts que nous cherchons à expliquer, dans la mesure où ils explorent le caractère géophilosophique de la pensée, dans son rapport aux concepts de territoire et d’agencements. Nous entendons en délinéer les connexions, les ramifications hétérogènes et rhizomatiques qui suivent des lignes intensives en conjurant des forces et des mouvements de la terre, et qui opèrent par des mouvements diagrammatiques, géodésie et déterritorialisation. En effet, une cartographie des déplacements, directions et chemins circonscrivant la carte d’une géographie agitée par des lignes de fuite, des longitudes et des lattitudes est configurée. Ces conditions définissent le plan d’immanence de la pensée, de sa déterritorialisation et de sa reterritorialisation. / Geophilosophy is a lag concept in Deleuze and Guattari’s work, and besides its can be applied at the last book in partnership « Qu´est-ce que la Philosophie ? », it is a notion that involves their main conceptual creations, circumscribing the period of Capitalisme et schizophrénie, but in dialogue with distincts notions and moments of both autors work. Under the heading of the notion, philosophy consecrates the conexion of a absolut immanence plan derivative of a social and immanent environment that constitutes the conjunction of variable relations between the territory and the earth. This way, the act of thinking doesn’t gravitate in the orbit of the categories of suject and object, but concerns to a intensive and contingent environment, that, setting an ambience of external circunstances, delimits a field of conexions and borders, of multiple relations and becomings that skirts the molar and the molecular, establishing a system of change, capture and overcoding of the codes. In this route, the thought and the concepts invocate an « outside », a molecular becoming, animal and inconspicuous becomings that settle the territory and the assemblages, profiling conexions, heterogeneous and rhizomatic ramifications that follow by intensive lines, conjuring forces and movements of earth that operates by diagrammatic movements, geodey and deterritorialization. Setting up, in effect, a cartography of displacements, directions and pathways that circumscribes the map of a geography agitated by creepage, longitudes and latitudes, being these, by the way, the conditions of the absolut immanence plan of thinking, of its deterritorialization and reterritorialization. / A Geofilosofia é um conceito tardio na obra de Deleuze e Guattari e, embora se aplique aoúltimo livro em parceria, Qu´est-ce que la Philosophie ?, trata-se de uma noção queenvolve suas principais criações conceituais, circunscrevendo o período de Capitalisme etschizophrénie, mas dialogando com noções e momentos distintos da obra dos autores. Soba rubrica da noção, a filosofia consagra a conexão de um plano de imanência absolutoderivado de um meio imanente e social que constitui a conjunção de relações variáveisentre o território e a terra. Assim, o ato de pensar não gravita sob a órbita das categoriassujeito e objeto, mas concerne a um meio intensivo e contingente, que, compondo umaambiência de circunstâncias externas, demarca um campo de conexões e fronteiras derelações múltiplas e devires que contornam o molar e o molecular, estabelecendo umregime de troca, captura e sobrecodificação dos códigos. Nesse traçado, o pensamento e osconceitos invocam um “fora”, um devir molecular, devires animais e imperceptíveis quepovoam o território e os agenciamentos, perfilham conexões, ramificações heterogêneas erizomáticas que seguem por linhas intensivas, conjurando forças e movimentos da terra queoperam por movimentos diagramáticos, geodésia e desterritorialização. Configura-se, comefeito, uma cartografia dos deslocamentos, direções e trajetos que circunscreve o mapa deuma geografia agitada por linhas de fuga, longitudes e latitudes, sendo essas, portanto, ascondições do plano de imanência absoluto do pensamento, de sua desterritorialização ereterritorialização.

This thesis investigates the theoretical and practical importance of nomadic ways of life for architecture. Nomadology is a construction of Deleuze and Guattari's 'counter-philosophy', challenging authenticity and propriety, in this case, in the context of architecture. This thesis describes how nomadology may serve contemporary architectural practice and criticism; challenging static, permanent, and heroically solitary ways of working and dwelling. Nomadology in architecture proposes ways for thinking and working temporally, dynamically, and collaboratively. The thesis suggests strategies - diagramming, ephemerality, movement, and collaboration - as ways of reconciling nomadism and architecture. The 'Contexts' section of this thesis surveys Western and global contexts of understanding nomads and nomadology, and how these pertain to architecture. Western conceptions of architecture have inhibited the study of nomadology in architecture. A case is made for challenging biases in Western views of architecture, for critically employing the ideas of the diagram and the rhizome in architectural criticism, and for recognising the role of movement. The 'Applications' section shows, through practical examples, that the potential of nomadology is latent in spatial and environmental practices of architectural production and architectural criticism. This section of the thesis identifies the significance of nomads as users and exponents of architecture, despite their frequent exclusion from architectural history. Tent architecture, practices of nomadic resistance and Bedouin life practices are considered as key examples. The 'Strategies' section suggests ways of applying principles of nomadology. This final section expands on the potential for 'peripatetic' practices of architecture. Processes of reconciling settled and nomadic tendencies in architectural projects are outlined. Strategies are described by which engendering and collaborating may be the means for creating architecture. The continuing research into, and interpretation of nomadology in architecture are proposed as a basis for critical theorisation and reflective practice of architecture. / Thesis (M.Arch.)--School of Architecture, Landscape Architecture & Urban Design, 2002.

Since the end of the American Folk Revival, in the late 1960s, folk festivals have undergone a dramatic change. Concurrently, folk music was transformed through capital from its origins as national folkloric music to a successful popular music genre. As professional folk music emerged during the late 1950s and 1960s many young people began to get involved. This involvement, often in the promotion of community oriented folk music events, set the stage for the development of independent community folk music clubs and festivals. These two trends (folk music as cultural commodity and folk music as community expression) flowed through one another sweeping away nationalist folk music and leaving an open space. During the 1970s, political and social changes were occurring across North America. The emergence of what Michael Foucault called biopolitics began to change how young people related to the idea of folk music and to the general field of political action. At the same time, organized leftwing political groups, many of which developed out of early 20th century political movements, broke down or splintered into many smaller groups. Some disenchanted political activists turned towards cultural programming as an outlet for their political desire. Along side this, American draft dodgers and Canadian back-to-the-landers moved, from the south and the east, into the Canadian west. Out of this diverse social energy developed urban and rural folk music festivals. Until now folk music festivals in western Canada have not been systematically surveyed nor has their operation been theorized as a mode of creative production. This work develops a historically grounded approach to folk music as a means of social production and challenges the idea that folk music is only a music genre. I conclude, using a theoretical approach developed by Deleuze and Guattari, that contemporary folk music festivals make use of social capital to establish a folk music assemblage. This assemblage provides an alternative, non-centralized, and increasingly global alternative for the flow of music capital. Folk music is no longer a style of music but a mode of doing business in music that is socially oriented and politically and economically potent. / Music

This thesis addresses the question posed to ecocriticism by Dana Phillips in his iconoclastic The Truth of Ecology: Nature, Culture, and Literature in America: “What is the truth of ecology, insofar as this truth is addressed by literature and art?” by examining how ecocriticism has, or has failed to, contextualize ecocritical discourse within an ecological framework. After reviewing the current state of ecocriticism and its relationship with environmentalism, the thesis suggests that both rely on the same outmoded, inaccurate and essentially inutile ecological concepts and language, and argues for a new approach to ecocriticism that borrows its concepts and language from the geophilosophy of Gilles Deleuze and Felix Guattari. The thesis concludes with a reassessment of the work of Barry Lopez, showing how his fiction, when viewed through the lens of geophilosophy, does not support essentialist notions of nature, but rather works to articulate a world of multiplicities, and new modes of becoming.

This thesis addresses the question posed to ecocriticism by Dana Phillips in his iconoclastic The Truth of Ecology: Nature, Culture, and Literature in America: “What is the truth of ecology, insofar as this truth is addressed by literature and art?” by examining how ecocriticism has, or has failed to, contextualize ecocritical discourse within an ecological framework. After reviewing the current state of ecocriticism and its relationship with environmentalism, the thesis suggests that both rely on the same outmoded, inaccurate and essentially inutile ecological concepts and language, and argues for a new approach to ecocriticism that borrows its concepts and language from the geophilosophy of Gilles Deleuze and Felix Guattari. The thesis concludes with a reassessment of the work of Barry Lopez, showing how his fiction, when viewed through the lens of geophilosophy, does not support essentialist notions of nature, but rather works to articulate a world of multiplicities, and new modes of becoming.

No description available.

This thesis addresses the question posed to ecocriticism by Dana Phillips in his iconoclastic The Truth of Ecology: Nature, Culture, and Literature in America: “What is the truth of ecology, insofar as this truth is addressed by literature and art?” by examining how ecocriticism has, or has failed to, contextualize ecocritical discourse within an ecological framework. After reviewing the current state of ecocriticism and its relationship with environmentalism, the thesis suggests that both rely on the same outmoded, inaccurate and essentially inutile ecological concepts and language, and argues for a new approach to ecocriticism that borrows its concepts and language from the geophilosophy of Gilles Deleuze and Felix Guattari. The thesis concludes with a reassessment of the work of Barry Lopez, showing how his fiction, when viewed through the lens of geophilosophy, does not support essentialist notions of nature, but rather works to articulate a world of multiplicities, and new modes of becoming.

As a feminist poststructural autoethnography of deafness in social work workplaces, this thesis sets out to map d/Deafness as a cracked subjectivity. Using the work of Rosi Braidotti and Gilles Deleuze and Félix Guattari, I draw out configurations of d/Deafness as lack or cultural minority and split them apart. By positioning d/Deafness on a plane of immanence and employing specificity, I explore d/Deafness as a subjectivity constituted through space, place, time and encounters with other bodies. I argue that the constitution of material and cultural experiences of d/Deafness as specific allows for the articulation of spaces in between Deafness and hearing, disability and ability as spaces in and of themselves in order to think the new as well as to crack up fixed binaries informing traditional notions of what specific bodies can do. / Graduate

This thesis investigates the theoretical and practical importance of nomadic ways of life for architecture. Nomadology is a construction of Deleuze and Guattari's 'counter-philosophy', challenging authenticity and propriety, in this case, in the context of architecture. This thesis describes how nomadology may serve contemporary architectural practice and criticism; challenging static, permanent, and heroically solitary ways of working and dwelling. Nomadology in architecture proposes ways for thinking and working temporally, dynamically, and collaboratively. The thesis suggests strategies - diagramming, ephemerality, movement, and collaboration - as ways of reconciling nomadism and architecture. The 'Contexts' section of this thesis surveys Western and global contexts of understanding nomads and nomadology, and how these pertain to architecture. Western conceptions of architecture have inhibited the study of nomadology in architecture. A case is made for challenging biases in Western views of architecture, for critically employing the ideas of the diagram and the rhizome in architectural criticism, and for recognising the role of movement. The 'Applications' section shows, through practical examples, that the potential of nomadology is latent in spatial and environmental practices of architectural production and architectural criticism. This section of the thesis identifies the significance of nomads as users and exponents of architecture, despite their frequent exclusion from architectural history. Tent architecture, practices of nomadic resistance and Bedouin life practices are considered as key examples. The 'Strategies' section suggests ways of applying principles of nomadology. This final section expands on the potential for 'peripatetic' practices of architecture. Processes of reconciling settled and nomadic tendencies in architectural projects are outlined. Strategies are described by which engendering and collaborating may be the means for creating architecture. The continuing research into, and interpretation of nomadology in architecture are proposed as a basis for critical theorisation and reflective practice of architecture. / Thesis (M.Arch.)--School of Architecture, Landscape Architecture & Urban Design, 2002.

Submitted by Francisco Costa (xcosta@ufba.br) on 2013-09-26T21:10:51Z No. of bitstreams: 1 Dissertação Lutero Proscholdt.pdf: 5751771 bytes, checksum: 9defd76764540ebcfe1b6a13afa5e34f (MD5) / Approved for entry into archive by Edilene Costa(ec@ufba.br) on 2013-09-27T00:19:18Z (GMT) No. of bitstreams: 1 Dissertação Lutero Proscholdt.pdf: 5751771 bytes, checksum: 9defd76764540ebcfe1b6a13afa5e34f (MD5) / Made available in DSpace on 2013-09-27T00:19:18Z (GMT). No. of bitstreams: 1 Dissertação Lutero Proscholdt.pdf: 5751771 bytes, checksum: 9defd76764540ebcfe1b6a13afa5e34f (MD5) / CAPES / Com o consentimento de um espaço urbano caótico, este trabalho evoca o conceito de dobra de Gilles Deleuze como ferramenta de apreensão da cidade contemporânea, remetendo primeiramente a um papel social do arquiteto, e segundo, a uma questão de limites, pois assim como a dobra, tais espaços que foram minuciosamente projetados pelos técnicos, arquitetos e urbanistas, nunca apreciarão o ambiente como um todo. Texturas, sons, cheiros, podem ser manipulados e considerados, mas o espaço em ação nunca cristalizará estes adereços, que sempre estarão em mutação. E como exemplar de uma postura sensível às dobras da arquitetura e urbanismo, será usado como estudo de caso o trabalho da arquiteta Lina Bo Bardi. Lina parece ter plena noção desses limites, pois sua produção, dobra, delimita, mas seus espaços são permissíveis, eles conduzem uma potência que já existe ali, o lugar vem primeiro que o projeto, e não o contrário. E ao mesmo tempo ela é sensível a um espaço de limites imprecisos, que vão das texturas da matéria à dissolução do complexo arquitetônico na escala urbana. Sua concepção de espaço extrapola de várias maneiras os limites da arquitetura e urbanismo. Portanto, a grande questão que podemos nos ater hoje, como arquitetos, é como nos desdobrar? Ou seja, como nos desatar das dobras e redobras que somos submetidos cotidianamente. / Salvador