FILM SUBMISSION<\/p>\n[\/mk_button][mk_button dimension=”savvy” corner_style=”pointed” size=”small” outline_skin=”dark” outline_active_color=”#ffffff” outline_hover_color=”#333333″ bg_color=”#2f5976″ btn_hover_bg=”#252525″ text_color=”light” icon_anim=”none” url=”http:\/\/arkipel.org\/asian-curator-open-call\/” target=”_blank” align=”left” fullwidth=”false” button_custom_width=”0″ margin_top=”0″ margin_bottom=”15″]\nASIAN YOUNG CURATOR SUBMISSION<\/p>\n[\/mk_button][mk_button dimension=”savvy” corner_style=”pointed” size=”small” outline_skin=”dark” outline_active_color=”#ffffff” outline_hover_color=”#333333″ bg_color=”#2f5976″ btn_hover_bg=”#252525″ text_color=”light” icon_anim=”none” url=”http:\/\/arkipel.org\/regulation\/” target=”_blank” align=”left” fullwidth=”false” button_custom_width=”0″ margin_top=”0″ margin_bottom=”15″]\n
REGULATION<\/p>\n[\/mk_button][mk_button dimension=”savvy” corner_style=”pointed” size=”small” outline_skin=”dark” outline_active_color=”#ffffff” outline_hover_color=”#333333″ bg_color=”#2f5976″ btn_hover_bg=”#252525″ text_color=”light” icon_anim=”none” url=”http:\/\/arkipel.org\/faq\/” target=”_blank” align=”left” fullwidth=”false” button_custom_width=”0″ margin_top=”0″ margin_bottom=”15″]\n
F.A.Q.<\/p>\n[\/mk_button][\/vc_column_inner][\/vc_row_inner][mk_divider style=”thin_solid” divider_width=”full_width” custom_width=”10″ align=”center” border_color=”#999999″ thickness=”1″ margin_top=”40″ margin_bottom=”40″][vc_column_text title=”Pengantar” disable_pattern=”true” align=”left” margin_bottom=”0″]Akhir ideologi-ideologi telah menyisakan dua kata, sosial dan kapital, sebagai sepasang arketip kembar, social\/kapital, yang secara aneh berlaku memandu zaman kita kini. Keanehan itu (sesungguhnya, suatu kewajaran belaka karena merupakan hasil akumulasi dari riwayat-riwayat ideologis kedua kata itu) terletak pada posisi pemaknaan atas keduanya yang, secara tak terelakkan, tak mungkin lagi bisa dipisahkan lantaran telah berubah ke dalam bentuk produk pengetahuan yang termutasikan bagi cara-cara kita dalam mengapropriasikan segenap aktifitas dan produksi budaya pada konteks itu. Pengetahuan yang termutasikan inilah arti kedua kata itu dalam proporsi sandingnya yakni, social\/kapital.<\/p>\n
Konteks tersebut memainkan perannya dalam masa peralihan sekarang yakni pada desakan-desakan pragmatik ketimbang hasrat-hasrat simbolik. Hanya tampaknya saja bahwa kedua kata seperti saling bertolakan kendati sebenarnya sama-sama melekat pada saling ketergantungannya sendiri maupun pada implikasinya atas kenyataan kita hari-hari ini.<\/p>\n
Sebagai wujud dari kejatuhan arketipal, kedua pemahaman tersebut sepanjang berabad-abad produksi budaya melulu hanya ditempatkan ke dalam wacana serba agung, berada di puncak ketinggian, tempat bagi makna-makna dari produksi budaya berpeluang untuk dilihat dan ditafsirkan secara terpusat\u2014monokonsentris\u2014melalui pemelikan dan pencanggihan kuasa-kuasa (politik) dan teknologi-teknologi (aestetik)-nya. Dengan kata lain, bahasa yang mengartikulasikan praktik-praktik mengimajinasikan sosial dan kapital di masa-masa itu dan menjadi warisan berpikir kita, hanya mengizinkan sebuah nilai yang diperoleh dari di bilik-bilik perenungan, sementara berbagai performativitas yang dirayakan di dalamnya disublimasikan sebagai mitos-mitos tentang Pandangan Dunia. Namun, seiring penarikan diri modernisme, pergeseran pemahaman dan pemaknaan terjadi ketika konsep-konsep tentang geografis dan antropologis mengalami transformasi paling fenomenal oleh kehadiran masif habituasi kehidupan baru lewat media-media yang kita kenakan sekarang. social\/kapital mereduksi mitos-mitos itu dan hidup berdampingan dan atau bersama-sama dengan perayaan-perayaan performatifitas kita saat ini.<\/p>\n
Reduksi dari mitos-mitos itu tampaknya berkondisi seperti ini: Suatu milieu<\/em> produksional dari (yang) simbolik sebagai pengalaman vertikal menjadi (yang) pragmatik sebagai pengalaman horisontal. Dengan kata lain, pencarian akan pemahaman yang supraindrawi bergeser ke pencarian akan pemaknaan yang kasat mata alias sehari-hari.<\/p>\n Suatu kemelekan baru pun terpentang di hadapan peluang-peluang paling kini dari produksi-produksi budaya. Maka, akhir ideologi-ideologi, yang dapat dibaca sebagai globalisme sekarang ini telah mengarahkan struktur produksi ke dalam gilda-gilda kontemporer melalui pemahaman paling lanjut akan eksistensi makna sosial dan kapital. Kenyataan mutakhir ini mengakibatkan pasar kapital akan dipastikan menghasilkan reproduksi sosial di mana-mana tempat dan lokasi baik dalam konteks ekonomis maupun antropologis. Menghindari kemungkinan paling keras akan munculnya anggapan-anggapan sloganistis tentang revolusi-revolusi dari ideologi-ideologi manakala penulisan terma ini tersusun dalam huruf-huruf induktif SOCIAL\/KAPITAL, social\/kapital hendak menaruh pandang pada ranah-ranah periferal.<\/p>\n Praktik-praktik mengimajinasikan antroposentris ke dalam konsep-konsep mengenai kewargaan atau warga sebagai unit-unit komunitas\u2014entah sebagai representasi akan yang ideal, entah sebagai perayaan performativitas belaka, kini jamak merupakan perilaku-perilaku dalam suatu dunia baru (global) ketika sosialisme dan kapitalisme menjadi sekadar konsep dari masa silam akan \u2018Pandangan Dunia\u2019 dan tak lagi kokoh sebagai dua kutub dominan yang dibangun dan diterapkan sepanjang sejarah oleh berbagai kekuasaan untuk mengkodifikasi para hamba penghuni.<\/p>\n Gagasan dan konsep tentang social\/kapital warga telah meleburkan berbagai aktifitas kultural dari eksistensi mereka di dalam sebuah dunia baru (global) tanpa\u2014atau hanya dengan samar-samar\u2014ingatan-ingatan akan negara kecuali identitas lokal sebagai suatu bangsa dan diferensial status-status mereka. Individualisme (Keperseorangan) dalam tubuh warga dibayangkan hampir semirip bayangan akan yang kolektif (kolektifitas). Adakah yang disebut sebagai warga global lengkap dengan atribut-atribut dan identitasnya memang benar-benar ada selain dari perubahan geografi dan sosial di mana motif kapital menjadi pembentuknya?[\/vc_column_text][mk_divider style=”thin_solid” divider_width=”full_width” custom_width=”10″ align=”center” border_color=”#999999″ thickness=”1″ margin_top=”40″ margin_bottom=”40″ el_class=””][vc_column_text title=”Preface” disable_pattern=”true” align=”left” margin_bottom=”0″]The end of ideologies has left two words, social and capital, as a pair of twin archetypes, social\/kapital, which is strangely guiding our time now. That strangeness (in fact is a mere fairness because of accumulation of those two words\u2019 ideological histories) is located on the interpretation position of both which inevitably are inseparable anymore since have turned into mutational forms of knowledge of how we appropriate all activities and cultural production in that context. This mutated knowledge is the meaning of both words in its similar proportion namely, social \/ capital.<\/span><\/p>\n The context plays its role in the transitional period now, which is on the pragmatic pressures rather than symbolic desires. Only seems both words repel each other although they actually equally inherent in mutual dependence and to their implications on our reality these days.<\/span><\/p>\n As a manifest of the archetypal fall, both concepts are merely placed into grand discourse throughout the centuries of cultural production on the top of ivory tower, a place where comprehensions of cultural production is likely to be seen and interpreted centrally–monoconsentric\u2014through intricacy and sophistication of powers (political) and technologies (aesthetic). In other words, the language that articulates practices to imagine social and capital at that time and became our legacy of thinking, only allowing a value obtained from contemplation, while a variety of performativity which is celebrated in it sublimated as myths about World View. However, as the withdrawal of modernism, a shift in the understanding and meaning occurs when the concepts of geography and anthropology transformed most phenomenally by massive presence of new life habituation through the media that we are using now. social\/kapital<\/em> reduces those myths and coexist or along together with our performativity celebrations today.<\/span><\/p>\n Reduction of those myths seems in this circumstance: A productional milieu from vertical experience symbolically into horizontal experience pragmatically. In other words, the quest for suprasensory concept shifted to the quest for visible interpretation alias everyday.<\/span><\/p>\n A new literacy was stretched in front of the most present opportunities of cultural productions. Thus, the end of ideologies, which can be read as globalism nowadays has directed the production structure into contemporary guilds through the most advanced concept of the meaning existence of social and capital. This latter reality results in social reproduction produced by capital markets certainly everywhere either in the economic context or anthropological. Avoiding the strongest possibility of sloganistic assumptions to emerge about the revolutions of ideologies when writing this term, SOCIAL\/CAPITAL are arranged in inductive letters, social\/kapital is about to put perspective on peripheral domains.<\/span><\/p>\n Practices imagine anthropocentric into the concepts of citizenship or citizens as units of community\u2014either as a representation of what would be ideal, either as a sheer performativity celebration, now it is common that the behaviors in a new world (global) when socialism and capitalism become mere of ‘world view’ concepts from the past and no longer sturdy as the two dominant poles which were constructed and applied throughout history by various powers to codify its inhabitants.<\/span><\/p>\n Idea and concept about social\/kapital<\/em> citizens have been merging various cultural activities of their existence in a new world (global) without\u2014or only vaguely\u2014 memories of the state except local identity as a nation and their differential statuses. Individualism in the body of citizens is imagined almost as closely as shadow of something collective (collectivity). Is there a so-called global citizen complete with attributes and identity really exist apart from geographical and societal changes in which the capital motive is its creator?<\/span>[\/vc_column_text][\/vc_column][\/vc_row]\n","protected":false},"excerpt":{"rendered":" Is there a so-called global citizen complete with attributes and identity really exist apart from geographical and societal changes in which the capital motive is its creator?<\/p>\n","protected":false},"author":1,"featured_media":5008,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"Arkipel social\/kapital: Open Submission for International Comp. & Asian Young Curator! Deadline 11 April 2016.","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false},"version":2}},"categories":[369,411,373],"tags":[292,287,128,293],"class_list":["post-5017","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-festival-theme-arkipel-2016-social-kapital","category-call-for-asian-young-curator","category-film-submission","tag-292","tag-asian-young-curator","tag-international-competitions","tag-socialkapital"],"jetpack_publicize_connections":[],"yoast_head":"\n