thefrauhaus-blog

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Maya Deren

17:30 - Sala 1 • Autorretratos del otro Le Tombeau d’Alexandre (El último bolchevique, Chris Marker, 1993). Int.: Aleksandr Medvedkin, Albert Schulte, Vladimir Dmitriev, Viktor Dyomin, Léonor Graser. Francia/Finlandia. DCP. VOSE*. 120’ «Dividido en dos partes, El último bolchevique es un monumental ejercicio de crítica cinematográfica, desgranada en imágenes, alrededor de la figura de Aleksandr Ivánovich Medvedkin, el genio secreto del cine soviético, autor de películas como La felicidad (1932) y La nueva Moscú (1938), que le convirtieron en figura sospechosa bajo el estalinismo». (Jordi Costa) Segunda proyección día 22. 20:00 - Sala 1 • Edgar Neville El crimen de la calle Bordadores (Edgar Neville, 1946). Int.: Manuel Luna, Mary Delgado, Antonia Plana, Julia Lajos, Rafael Calvo. España. 35 mm. 92’ Segunda proyección y nota día 30. 20:15 - Sala 2 • Maya Deren, la cámara creativa Meshes of the Afternoon (Maya Deren y Alexander Hammid, 1943). EE. UU. 16 mm. 14’. At Land (Maya Deren, 1944). EE. UU. 16 mm. 14’. A Study in Choreography for Camera (Maya Deren, 1945). EE. UU. 16 mm. 3’. Ritual in Transfigured Time (Maya Deren, 1946). EE. UU. 16 mm. 15’. Meditation on Violence (Maya Deren, 1948). EE. UU. 16 mm. 13’. The Very Eye of Night (Maya Deren, 1958). EE. UU. 16 mm. 15’. Total programa: 74’ Ver nota día 8. 22:00 - Sala 1 • Autorretratos del otro White Hunter Black Heart (Cazador blanco, corazón negro, Clint Eastwood, 1990). Int.: Clint Eastwood, Jeff Fahey, Charlotte Cornwell, Norman Lumsden, George Dzundza. EE. UU. 35 mm. VOSE. 112’ «Película muy inteligente y difícil de catalogar en la que amargura, dolor y humor se funden sin ningún esfuerzo en el peculiar estilo negro de Clint Eastwood, un estilo cuyos continuos contrastes entre la suavidad y la violencia le hacen muy propicio para representar las conductas obsesivas y hacer verosímil el amor por el exceso y la tendencia a la autodestrucción que caracterizó a la contradictoria y fascinante personalidad de John Huston». (Angel Fernández-Santos)

[thefrauhaus-blog]

El nombre Frauhaus, es un homenaje a la Escuela de Bauhaus (de arquitectura, diseño, arte y artesanía) nacida en 1919, deriva de la unión de las palabras en alemán Frau, “mujer”, y Haus, “casa”: “la casa de la mujer” en contraposición con HausFraus “ama de casa” o “mujer del hogar”.

Aquí nos contamos tal y como somos y trabajamos con los problemas y las virtudes, sin incurrir en la queja o, por el contrario, en lo maravillosas que somos todas. Aquí estamos en casa.

“Hunting Song” by Pentangle from the album Basket Of Light (1969)

[thefrauhaus-blog]

tipo

Default by post formatsTwo columns One column Text Photo, Photoset & Panorama Video Quote Chat Audio Link Answer You can display two columns in the post with a column and vice versa, using these two tags: onecolumn and twocolumns In this text post, for example, the initial table is included between the tag “onecolumn.” Here are some examples to make this effect. The only caveat is that you can not get this result with the illustrations (“comicleft” or “comicright”) when you are between the tag “onecolumn”: you’ll have to settle for making the illustrations with the default setting. IMPORTANT! When you want to insert a video or image under the tag onecolumn, you must also use the p tag. See these examples: The Devil Is a Woman is a 1935 romance film directed and photographed by Josef von Sternberg, adapted from the 1898 novel La Femme et le pantin by Pierre Louÿs.

EMBED VIDEO CODE

CAPTION

Vittorio De Sica, Mariangela Melato and Nino Manfredi

CAPTION

For text elements, such as the tag h6 in the caption above or the tag blockquote in the example below (or the tag table at the beginning of the post), it is not necessary to use the p tag (unless you need to insert a simple paragraph of text: in this case is necessary!). The blockquote element is used to indicate the quotation of a large section of text from another source. Using the default HTML styling of most web browsers, it will indent the right and left margins both on the display and in printed form, but this may be overridden by Cascading Style Sheets (CSS)

The blockquote element is used to indicate the quotation of a large section of text from another source. Using the default HTML styling of most web browsers, it will indent the right and left margins both on the display and in printed form, but this may be overridden by Cascading Style Sheets (CSS)

[thefrauhaus-blog]

What

Frauhaus es una red cuyo objetivo es desarrollarse profesional y vitalmente, reivindicando los afectos, los cuidados, el respeto, la igualdad de género y la sostenibilidad económica como partes fundamentales de la ecuación.

El nombre Frauhaus, es un homenaje a la Escuela de Bauhaus (de arquitectura, diseño, arte y artesanía) nacida en 1919, deriva de la unión de las palabras en alemán Frau, "mujer", y Haus, "casa": “la casa de la mujer” en contraposición con HausFraus “ama de casa” o “mujer del hogar”.

Aquí nos contamos tal y como somos y trabajamos con los problemas y las virtudes, sin incurrir en la queja o, por el contrario, en lo maravillosas que somos todas. Aquí estamos en casa.

Se impone necesario establecer una reforma en las relaciones profesionales, sociales, cotidianas, personales y de aprendizaje.

El siglo XXI ha puesto a prueba la forma de relacionarnos entre nosotros y con el mundo y de pronto, “los cuidados” parecen ser fundamentales frente a la lógica productiva imperante en el siglo pasado. Cuidar a los trabajadores, cuidar la ciudad, las relaciones afectivas, sociales, cotidianas y excepcionales, cuidar el medio ambiente y dedicar tiempo frente a las soluciones cortoplacistas, cuidarnos es más rentable para el cuerpo, para la felicidad e incluso para la economía.. Las cuidadoras del hogar, no remuneradas, y las cuidadoras de la sociedad, remuneradas pero no valoradas, parecen inspirar a las grandes multinacionales y a las empresas para producir nuevas metodologías para trabajar con otros, para generar equipos, para reducir la competición y favorecer la colaboración, y mientras las amas de casa siguen sin tener un sueldo y las profesiones dedicadas a los cuidados siguen siendo poco valoradas. Igualmente las personas que tenemos interiorizadas estas prácticas feministas escuchamos a líderes, que trabajan desde una estructura patriarcal, para aprender cómo relacionarnos.

La Frauhaus será una Escuela donde compartir experiencias, herramientas, recursos y donde aprender a desarrollar metodologías para entornos laborales y sociales desde nuestras experiencias.

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[thefrauhaus-blog]

Asquerosidades

“-asquerosidades –respondió-qué son las asquerosidades?-las cosas que no hay que hacer en la vida.-¿y hay muchas?-depende. Si uno tiene mucha fantasía, puede hacer muchas asquerosidades. Si uno es tonto, a lo mejor pasa toda su vida y no se le ocurre ni siquiera una.Veamos. Uno se levanta por la mañana, hace lo que tiene que hacer y luego por la noche, se va a dormir. Y en ese momento hay dos posibilidades: o uno está en paz consigo mismo y se duerme, o no está en paz consigo mismo, y entonces no se duerme. ¿comprendes?-si-Por tanto,hay que llegar a la noche en paz con uno mismo. Éste es el problema. Y para resolverlo hay un camino muy fácil:permanecer limpios.-¿limpios?-limpios por dentro, lo que significa no haber hecho nada de lo que avergonzarnos. Y hasta aquí, no es nada complicado.-no-lo complicado empieza cuando uno se da cuenta de que tiene un deseo del que avergonzarse: desea con locura algo que no pueda hacer. O es horrendo, o causará daño a alguien. ¿Vale?.-vale-y entonces uno se pregunta:¿debo permanecer sintiendo este deseo o debo quitarmelo de la cabeza?-ya-ya, uno se lo piensa y al final decide. Unas cien veces se lo quita de la cabeza, pero luego llega un día en que no puede y decide hacer esa cosa que tanto desea: y la hace: y ya tenemos aquí la asquerosidad.-pero no debería hacer esa asquerosidad, ¿no es cierto?.No. Pero presta atención. teniendo en cuenta que no somos calcetines, sino personas, no estamos aquí con el objetivo principal de ser limpios. Los deseos son la cosa más importante que tenemos y no podemos bromear con ellos en exceso. Así que, algunas veces, merece la pena no quedarse dormidos con tal de ir detrás de un deseo propio.Se hace la asquerosidad y después se paga por ella. Y sólo esto, es lo verdaderamente importante: que cuando llegue el momento de pagar uno no piense en escapar y permanezca allí, dignamente, pagando. Sólo esto es lo importante.”

#Baricco #literatura

[thefrauhaus-blog]

Primer encuentro

El nombre Frauhaus, es un homenaje a la Escuela de Bauhaus (de arquitectura, diseño, arte y artesanía) nacida en 1919, deriva de la unión de las palabras en alemán Frau, “mujer”, y Haus, “casa”: “la casa de la mujer” en contraposición con HausFraus “ama de casa” o “mujer del hogar”.

Aquí nos contamos tal y como somos y trabajamos con los problemas y las virtudes, sin incurrir en la queja o, por el contrario, en lo maravillosas que somos todas. Aquí estamos en casa.

A century ago, the ball-bearing was invented. It reduced the coefficient of friction by a factor of a thousand. By applying a well-calibrated ball-bearing between two Neolithic millstones, a man could now grind in a day what took his ancestors a week. The ball-bearing also made possible the bicycle, allowing the wheel—probably the last of the great Neolithic inventions—finally to become useful for self-powered mobility.

Man, unaided by any tool, gets around quite efficiently. He carries one gram of his weight over a kilometer in ten minutes by expending 0.75 calories. Man on his feet is thermodynamically more efficient than any motorized vehicle and most animals. For his weight, he performs more work in locomotion than rats or oxen, less than horses or sturgeon. At this rate of efficiency man settled the world and made its history. At this rate peasant societies spend less than 5 per cent and nomads less than 8 per cent of their respective social time budgets outside the home or the encampment.

Man on a bicycle can go three or four times faster than the pedestrian, but uses five times less energy in the process. He carries one gram of his weight over a kilometer of flat road at an expense of only 0.15 calories. The bicycle is the perfect transducer to match man’s metabolic energy to the impedance of locomotion. Equipped with this tool, man outstrips the efficiency of not only all machines but all other animals as well.

Ivan Illich

(4 September 1926 – 2 December 2002) was an Austrian philosopher, Roman Catholic priest, and “maverick social critic” of the institutions of contemporary Western culture and their effects on the provenance and practice of education, medicine, work, energy use, transportation, and economic development.

The invention of the ball-bearing, the tangent-spoked wheel, and the pneumatic tire taken together can be compared to only three other events in the history of transportation. The invention of the wheel at the dawn of civilization took the load off man’s back and put it onto the barrow. The invention and simultaneous application, during the European Middle Ages, of stirrup, shoulder harness, and horseshoe increased the thermodynamic efficiency of the horse by a factor of up to five, and changed the economy of medieval Europe: it made frequent plowing possible and thus introduced rotation agriculture; it brought more distant fields into the reach of the peasant, and thus permitted landowners to move from six-family hamlets into one-hundred family villages, where they could live around the church, the square, the jail, and-later-the school; it allowed the cultivation of northern soils and shifted the center of power into cold climates. The building of the first oceangoing vessels by the Portuguese in the fifteenth century, under the aegis of developing European capitalism, laid the solid foundations for a globe-spanning culture and market.

The invention of the ball-bearing signaled a fourth revolution. This revolution was unlike that, supported by the stirrup, which raised the knight onto his horse, and unlike that, supported by the galleon, which enlarged the horizon of the king’s captains. The ball-bearing signaled a true crisis, a true political choice. It created an option between more freedom in equity and more speed. The bearing is an equally fundamental ingredient of two new types of locomotion, respectively symbolized by the bicycle and the car. The bicycle lifted man’s auto-mobility into a new order, beyond which progress is theoretically not possible. In contrast, the accelerating individual capsule enabled societies to engage in a ritual of progressively paralyzing speed.

The monopoly of a ritual application over a potentially useful device is nothing new. Thousands of years ago, the wheel took the load off the carrier slave, but it did so only on the Eurasian land mass. In Mexico, the wheel was well known, but never applied to transport. It served exclusively for the construction of carriages for toy gods. The taboo on wheelbarrows in America before Cortes is no more puzzling than the taboo on bicycles in modern traffic.

It is by no means necessary that the invention of the ball bearing continue to serve the increase of energy use and thereby produce time scarcity, space consumption, and class privilege. If the new order of self-powered mobility offered by the bicycle were protected against devaluation, paralysis, and risk to the limbs of the rider, it would be possible to guarantee optimal shared mobility to all people and put an end to the imposition of maximum privilege and exploitation. It would be possible to control the patterns of urbanization if the organization of space were constrained by the power man has to move through it.

Bicycles are not only thermodynamically efficient, they are also cheap. With his much lower salary, the Chinese acquires his durable bicycle in a fraction of the working hours an American devotes to the purchase of his obsolescent car. The cost of public utilities needed to facilitate bicycle traffic versus the price of an infrastructure tailored to high speeds is proportionately even less than the price differential of the vehicles used in the two systems. In the bicycle system, engineered roads are necessary only at certain points of dense traffic, and people who live far from the surfaced path are not thereby automatically isolated as they would be if they depended on cars or trains. The bicycle has extended man’s radius without shunting him onto roads he cannot walk. Where he cannot ride his bike, he can usually push it.

The bicycle also uses little space. Eighteen bikes can be parked in the place of one car, thirty of them can move along in the space devoured by a single automobile. It takes three lanes of a given size to move 40,000 people across a bridge in one hour by using automated trains, four to move them on buses, twelve to move them in their cars, and only two lanes for them to pedal across on bicycles. Of all these vehicles, only the bicycle really allows people to go from door to door without walking. The cyclist can reach new destinations of his choice without his tool creating new locations from which he is barred.

Bicycles let people move with greater speed without taking up significant amounts of scarce space, energy, or time. They can spend fewer hours on each mile and still travel more miles in a year. They can get the benefit of technological breakthroughs without putting undue claims on the schedules, energy, or space of others. They become masters of their own movements without blocking those of their fellows. Their new tool creates only those demands which it can also satisfy. Every increase in motorized speed creates new demands on space and time. The use of the bicycle is self-limiting. It allows people to create a new relationship between their life-space and their life-time, between their territory and the pulse of their being, without destroying their inherited balance. The advantages of modern self-powered traffic are obvious, and ignored. That better traffic runs faster is asserted, but never proved. Before they ask people to pay for it, those who propose acceleration should try to display the evidence for their claim.

A grisly contest between bicycles and motors is just coming to an end. In Vietnam, a hyperindustrialized army tried to conquer, but could not overcome, a people organized around bicycle speed. The lesson should be clear. High-energy armies can annihilate people-both those they defend and those against whom they are launched-but they are of very limited use to a people which defends itself. It remains to be seen if the Vietnamese will apply what they learned in war to an economy of peace, if they will be willing to protect the values that made their victory possible. The dismal likelihood is that the victors, for the sake of industrial progress and increased energy consumption, will tend to defeat themselves by destroying that structure of equity, rationality, and autonomy into which American bombers forced them by depriving them of fuels, motors, and roads.

ENERGY AND EQUITY: DEGREES OF SELF-POWERED MOBILITY (Ivan Illich, 1974)

[TXT] Ivan Illich: Energy and Equity

, ecotopia.com

#diseño #montessori