Victor Manfredi ...studies the comparative grammar of the Benue‑Kwa
languages of the Niger‑Congo family, and several indigenous cultures of the southern 9ja (or Nàìjá) area. Since 1980 he has taught about these
subjects, mostly as a glorified temp (sounds nicer in Russian: kontráktnik), at a dozen universities in Nigeria, Europe and North America. At BU he has offered Ìgbo and Yorùbá (1993‑2000, 2006‑07), Syntax2 (1999‑2000) and Morphology
(2006‑07) and served on six doctoral committees in syntax (defended in 1996, 1997, 2004,
2007, 2012, 2013
plus one each in ethnomusicology ( 2014) and history ( 2020). He is currently a research affiliate in BU African Studies Center.
This movement evokes a "temporary autonomous zone" such as became known in Cairo 2011
and Kyiv 2014 by the Persian>Ottoman term mīdān/maidan etc. denoting open public space.
Disclaimer: Victor Manfredi does not have any (anti-)social media accounts — see sidebar to the left.
<3rd⇒1st person> Click here for contact information, here for my RSA public key and here for more documents and streaming media. Some
writing and primary research materials, plus descriptions of joint projects in demography, typography, parsing and surrogate speech, can be consulted via these
links:
The following quotes express some general theses determining my work and attitude:
By an 'intelligentsia' — a Russian word, let it be noted — I am speaking not of what we call 'intellectuals' today who are well
ensconced in universities, but [of] a footloose network of writers, artists, poets and professionals of all sorts, even actors (who formed an
exceptionally close and visible community in cities such as Paris during the 18th and 19th centuries). Their absorption in recent years into the modern
university system, with its many emoluments, has been one of the most costly blows to the development of present-day revolutionary movements.
The epistemological question for the social sciences was and has always been where its practitioners would stand in the battle of the two
cultures. … Some of them pushed hard to be part of the scientistic camp, and some insisted on being part of the humanistic camp. … It is possible
that the new epistemologically centripetal tendencies of the structures of knowledge may lead to a reunified epistemology (different from both of the two
principal existing ones) and to what I think of, perhaps provincially, as the 'social scientization of all knowledge'.
Si les États-Unis sont réellement exceptionnels, selon la vielle thématique tocquevillienne, c'est avant tout par leur
dualisme rigide des divisions de l'ordre racial. C'est plus encore par leur capacité d'imposer comme universel ce qu'ils ont de plus
particulier tout en faisant passer pour exceptionnel ce qu'ils ont de plus commun.[ translation]
Ironically, as the basis for a politics, antiracism seems to reflect, several generations downstream, the victory of the postwar psychologists
in depoliticizing the critique of racial injustice by shifting its focus from the social structures that generate and reproduce racial inequality to an ultimately individual,
and ahistorical, domain of "prejudice" or "intolerance".
Stalked by a highly disciplined and militant Christianity, the Americas adopted popular music as an underground religion that found its
cathedrals in the communal sites of dancehalls, ballrooms and the street, publicly sharing an agenda of ideas that did not seem religious to the Western
mind at all: animism, polytheism, political satire, transcendance through sex and a secular humanism indistinguishable from all of them. …
The historical memory of a bad colonial inheritence was embedded in the leisure-form, and had to be continually exorcised…
While it is good and commendable to record and document fading traditions, and in some cases this is absolutely necessary to avert total
loss of cultural wealth, the greater goal must be that of safeguarding diversity in the world of people.
Studying sideways, as a public anthropologist, presents a whole different set of challenges than studying down.
This is not to say that African culture is any less cultural than say, French or British culture, but that it is harder to render invisible
the politics of African culture. "Africa" is still a site of contention, as we can tell when we note that its scholars, like those of the Middle East, are put
into categories based on the old imperialist politics… A set of alliances or intellectual formations thus connects the English work of Basil
Davidson with the politics of Amílcar Cabral for example to produce oppositional and independent scholarship.
The powerful need nothing from you but to parrot their propaganda. The powerless, on the other hand, often cause as much trouble as they suffer.
Their arguments and discourses are often as brittle as their positions in society and their diminishing chances of safety and survival. Taking their side, therefore,
even as an experiment, is a catalyst for deeper reflection, deeper investigation, deeper analysis and imagination.
There is a strong sense of communitas in the air — it is not at all like identity politics — we need a new word for it… They want to read. They want to be with open communities of people of very different ideas.
L'uso della bicicletta in città è un segno di civilità che significa rispetto di sé e degli altri, ma anche
dell'ambiente storico‑sociale. Pianificare lo spazio per favorire la circolazione dei ciclisti è per me un imperativo politico, nel senso
più alto del termine. [ translation]
Cependant, la richesse ou la complexité des tableaux de correspondance que nous avons donnés avec cet imbroglio d'un même saint pour
plusieurs orisha et de plusieurs [ saints] pour le même [orisha] , peut provoquer un malaise. N'existe-t-il pas un fil conducteur qui nous permette de mettre
tout de même un peu d'ordre dans le chaos d'identifications contradictoires? [ translation]
We've got lots of theories… We just don't have the evidence.
[ P] repare to be lucky… Columbo… an untidy, seemingly distracted detective… solved cases by poking
around in a practiced but random fashion and stumbling in the direction of a solution. That's how it's done.
[ N] on la teoria atomistica spiega la storia umana, ma viceversa… [ translation]
Guarda le cose anche con gli occhi di quelli chi non le vedono più! [ translation]
Es una de las paradojas más tristes de mi vida: casi todo lo que he escrito lo he escrito para alguien que no puede leerme, y este
mismo libro no es otra cosa que la carta a una sombra. [ translation]
Héctor Abad Faciolince, El Olvido que seremos [publisher page] ISBN 9584215000,
Editorial Planeta, Bogotá, 2006, p. 22
He called us spineless, so we developed spines.
But who are the terrorists? Are we the terrorists or are they the terrorists?
…[S]ometimes it's not clear.
Anthony Dominick Benedetto a.k.a. Tony Bennett, radio interview, 20 September
2011
The spreading of a virus is not dissimilar to the spreading of political extremism. Many Italians have a way of living and thinking that under normal circumstances
seems harmless: we are rather certain that we are safe, until the day when we wake up and see Mussolini standing on a balcony surrounded by a crew of adoring people. You don’t realize
it until it happens, and, when it does happen, it will often take a war to get rid of it. We started off sending jokes about the coronavirus, and now here we are, with the Italian Army
transporting caskets across the country because crematoria in the worst-hit areas are overwhelmed.
Marco Malvaldi, New Yorker [firewall suspended], 5 April
2020
TL: DR marketising higher education is undesirable, and what is happening in unis right now is a product of decades of devaluing education as a good and recasting it as a product.
As universities are beaten into the shapes dictated by business, so language is suborned to its ends. We have all heard the robotic idiom of management, as if a button had activated a digitally
generated voice. …
Education — of which creative writing is just one strand — gives its participants material to think with, and ways of reading, thinking and speaking. It helps fashion 'the
country of words' as Mahmoud Darwish puts it, where we travel and dwell.
Appealing as it may be to view science as occupying a privileged epistemic position, scientific communication has fallen victim to the ill effects of an attention economy.
More than a few independent studies/reports have shown that social media (esp Twitter) selectively amplif[y] false information. … It's important to realize that an engagement-optimized platform will
naturally tend to do this — false information is infinite and not constrained by reality in its ability to capture our attention. True information doesn't stand a chance. … Every single time a profitable tech has a
core issue/externality, the industry will pivot towards expecting those impacted to fix it.
[W]hen you have cognitive automation — something that helps you think less — you inevitably think less.
So let me get this right: in exchange for the maps you will give away your democracy, the mental health of your children, your own mental health – for a map? I will get you a map!
Zuckerberg's ambition is to insert his billions of Facebook non-gamer users into a Steam-like digital social economy — complete with a top-down platform currency that he controls.
How can I resist the parallelism with a digital fiefdom in which Zuckerberg dreams of being the techno-lord? … Central bank money has replaced private profit (as the system's main fuel and lubricant)
and digital fiefdoms/platforms have become the realm in which value and capital are extracted from the majority by a tiny oligarchy.
the location of this page is https://people.bu.edu/manfredi
last updated 26 August 2023
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