Saturday, November 14, 2009

play yuh mas

robert anthony young of the cloth say (and although i have no info to post yet, i know ashraph+co do similarly independent mas):
a vulgar fraction 11/3
What is required
1) Develop your concept.
2) You design your mas.
3) You get support from artists that are playing and making their mas.
4) You make your mas.
5) You cover your face. (Some of us have been doing this for 18 years)
6) You play your mas.

As in mas, there are persons who make it their politics to make and play there own mas. We will call these persons Independents.
Politics is private action for public change (Lloyd Best)
Making your own mas with community may be vulgar at a time of Incorporated mas.
Before we play will have a few meetings. Music is on the road left behind sounds from other bands. We will have a transport, a four wheel vehicle made by powered by us. A Peddling mas.

Make a mas
Make a mask that covers the face.
White draw string pants Supplied by THE CLOTH
Scarf The marker for your identity a pleated scarf to be used as a (belt, collar, scarf, sash, headpiece.........). it can be hard as denim soft as chiffon textured as lace spotted as polka dots flowered striped suiting bright dark drill satin.
Suggested mask (Mesh and zipper at mouth for eating and drinking).
It should speak of your politics with your present Identity and how that identity moves you or hold you back from acting and living fully, A mas that reflects you presents successes and or struggles in living a fully PRESENT life.

As in politics, an independent is a politician who is not affiliated with any political party. In countries with a two-party system, independents may hold a centrist viewpoint between the two parties, or may feel that neither of the two parties adequately represents their viewpoint.

1 a: generally used, applied, or accepted b: understood in or having the ordinary sense
2: vernacular
3 a: of or relating to the common people : plebeian b: generally current : public c: of the usual, typical, or ordinary kind
4 a: lacking in cultivation, perception, or taste : coarse b: morally crude, undeveloped, or unregenerate : gross c: ostentatious or excessive in expenditure or display : pretentious.
5 a: offensive in language : earthy b: lewdly or profanely indecent.

Identity is an umbrella term used throughout the social sciences to describe an individual's comprehension of him or herself as a discrete, separate entity. This term, though generic, can be further specified by the disciplines of psychology and sociology, including the two forms of social psychology.
In sociology and political science, the notion of social identity is defined as the way that individuals label themselves as members of particular groups (e.g., nation, social class, subculture, ethnicity, gender, etc.). It is in this sense that sociologists and historians speak of the national identity of a particular country, and feminist and queer theorists speak of gender identity. Symbolic interactionism (SI) attempts to show how identity can influence, and be influenced by, social reality at large. SI is based largely on the work of the American pragmatists, such as Charles Peirce and William James. (Cote 2002:32)
SI has two schools of thought: the Iowa School and the Chicago School. SI researchers in the Chicago School argue that social reality is emergent and is constructed from personal, "situated" interaction, i.e., from the process of impression management. To observe identity scientifically, the Chicago school opts for ethnomethodology and qualitative observation techniques. Iowa School researchers attempt to show that personal and social identities are representations of, or are otherwise connected to, social structures, and tend to use quantitative surveys. For example, McCall and Simmons make use of the notion of role-identity, and Sheldon Stryker's theory of structural interactionism explains identity in terms of interaction density and interaction opportunities. (Cote 2002:35-36) Of particular concern to sociologists who subscribe to the theories of Émile Durkheim is the question of how social phenomena such as mass anomie relate to the identity formation strategies.
Identity has played a functional role in social movements. By emphasizing a group identity, social movements have sought to strengthen politically oppressed groups both by improving members' sense of confidence and by familiarizing the external society with the existing social group. However, national or ethnic identity is sometimes also tied to demagogy, leading to ethnic or religious conflicts.[citation needed]
Based on identity theory as rooted in the work of George Herbert Mead (1934) and expanded by Sheldon Stryker (1968), the process of the individual interacting with others in order to create an identity is called identity negotiation. The purpose of identity negotiation is to develop a consistent set of behaviors that reinforce the identity of the person. In general, a person will have to negotiate separately on each identity he or she possesses by interacting with those who are affected by the role in question. For example, a person's identity as "office worker" would be negotiated separately from her identity as "mother", because the collectively established role of the worker involves negotiation with coworkers, and not (directly) with one's children. See Stryker and Burke (2000). A related notion is that of identity capital, developed by Cote & Levine (2002).

Identity and historical sociology
In sociology, social identity can also be examined from the perspective of social and historical change. Postmodern views of identity understand it as a function of historical and cultural circumstances. Some works, like that of Berger and Luckmann, argue that all aspects of social reality are actually social constructions created by historical facts. Nevertheless, they emphasize that these constructs have real consequences upon the lives and behaviors of human beings. (Cote 2002:37)
Kenneth Gergen and Anthony Giddens have both attempted to place theories of identity formation in a historical context. Gergen argues that changes in popular types of identity have run parallel to a change in broader culture: a sense of robust ego identity was present in the romantic period, followed by a sense of self as rational actor during the modernist period, and the sense of a relational self was typical of the postmodern period. In contrast, Giddens accepts that there is historical change in identity styles, but attributes it to aberrations in socio-economic conditions which are unique to the "high modern" period. (Cote 2002:42-43)
Location: PORT OF SPAIN"

play mas. walk good.


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