Author Archives: Josue Martin Becerra

Books as an intimate object

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The Renaissance inaugurated the age of books, at least among the aristocracy, and many of the features we now associate with the codex arose in response to the boom in silent readership” (p. 54). Oral literature originated and refracted from the idea of providing a sense of community—it preserved traditions of the past, and typically there were multiple competing versions. There was no single “correct” version, since stories changed and evolved over time, much like the evolution of the book as an object. The book was no longer viewed merely as an artifact but as a device that contained and spread knowledge. Furthermore, because the Renaissance was a period of academic and intellectual development and curiosity, only the higher orders of society had access to books—and, most importantly, they were the only ones who had access to education, an education that gave them the tools necessary to read. For instance, books were widespread among aristocrats, scholars, and the clergy. Books also served as symbols of status, as noted by their availability “among the aristocracy.” They were not only tools for instruction and learning but also demonstrated social standing and divisions among different classes. If I were to make an educated guess, because there was a social and cultural shift in literature and literacy regarding the modern features associated with the codex, those features might include page numbers, indexes, and tables of contents. Books became tools for study and reference rather than mere amalgamations or compilations of manuscripts, serving a different purpose for a society that had shifted its values. One of the values in question is individualism over the sense of community– books and literature were no longer meant to provide a sense of community but created a space for self-reflection– making our relationship with literature private and, in some instances, spiritual and sacred. 

Epistemology

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Books themselves function as an artifact that is vital to our shared human experience–they have become a necessity as our needs have progressed over the course of time; this is further exemplified when analyzing the materialistic culture behind literature and books. Amoranth states, “The book, after all, is a portable data storage and distribution method, and it arises as a by-product of the shift from oral to literature culture, a process that takes centuries and is informed through cultural exchange” (Amaranth 16). Because we have transitioned from an oral to literature culture it demonstrates our underlying values– we desire to archive knowledge; books have not only cultural value but are a tool– similar to usb’s and hard drives, books act in a similar manner– they store and share information– information that will be passed on to future generations of readers and scholars. And, this can be viewed from a wide array of cultures– from Mesopotamia’s clay tablets to religious scriptures; each culture has created a necessity to reliably store and disseminate ideas. Furthermore, the fact we have moved from oral to written information signify that written literature is a culture adaptation from our needs– intrinsically, making language fixed for the time period in which the writings take place. This is a result from an amalgamation of fixed cultural apparatuses and exchange from different global values that emerge from our shared experience and values. This is evidenced by the digital humanities– once again, as a society we have evolved and adopted new means of written literature; physical books have evolved into pdfs and ebooks. We have created a necessity and a solution based on our needs. It is easier to download books and annotate them via a pdf reader rather than having to hunt them down at different bookstores– it is almost instantaneous– which again, demonstrates how our culture has shifted– looking for instant rather than delayed gratification.

Bouncing between word, text, and the signifieds– Josue Martin

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The impression given by the “new media” is somewhat enigmatic– acting as a binary with what the old media constitutes– meditating in the intricacies of time and technology and, allows us to deconstruct the relationship between these two processes (thanks Derrida). In Derrida’s Archive Fever, A Freudian Impression, he is concerned with the archive– a term that has various meanings; one that is concerned with two topics–the principles of nature or history and physical and historical processes. Both principles and concepts shelter themselves as he mentions, “The concept of the archive shelters in itself, of course, this memory of the arkhe. But it also shelters itself from this memory which it shelters: which comes down to saying also that it forgets it” (Derrida 2). The paradox described by Derrida where the archive both shelters and forgets resonates with Dr. Pressman’s emphasis regarding “new” and “old media”. The terms “new” and “old media” are not fixed but shift as they are social-culturally adaptive– meaning that their definition is relative to the time period in which they are being discussed as media itself is not linear nor stable. For example, let us remember the beeper— in its time, it was a revolutionary method of communication that made other communication devices “old”. And, it is now a system that is considered obsolete– demonstrating that newness is not an absolute but contingent on new modes of inscription. This is further illustrated by Bolter’s and Grusin’s writings, “comes from the particular ways in which they refashion older media and the ways in which older media refashion themselves to answer the challenges of new media”. The paradox described in the archive demonstrates the conventions of recursive media/ life cycles– we preserve to forget and forget to preserve, deconstructing two mutually formative processes that demonstrate how different modes of media are concerned with social-cultural values rather than its materialistic characteristics. This suggests that media is not linear nor fixed but adapts and evolves by reinscribing new modes of inscription that surpasses its predecessors– not materialistically but shifting its focus from a cultural paradigm.

Deconstruction of Language– Josue Martin

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In the account of Genesis we are able to first observe the story of the Tower of Babel. In this story, the king wanted to keep all people together so he instructed them to build a city with a big tower in it– of course, God was displeased with such actions so he stopped the construction of the building. How? He made everyone speak different languages– hence the root meaning of Babylon/ Ba’bel meaning confusion. Similarly, Borges’ The Library of Babel is concerned with the conventions of language and communication and echoes the Biblical account. Borges mentions, “ books belonged to past or remote languages. It is true that most ancient men, the first librarians, made use of a language quite different from the one we speak today” (Borges 82), this quote refracts from Biblical  conventions but  further simultaneously satirizes religion/ spirituality; “The universe was justified, the universe suddenly expanded to the limitless dimensions of hope. At the time there was much talk of the Vindications: book of apology, and prophecy, which vindicated for all the time the actions of every man in the world”. Babel fractured human speech– language was used to confuse people whereas in Borges account the indecipherable language divides people– language is not perfect but masks clarity creating confusion and divine prophecy is undercut. The destabilization of meaning resonates with philologist Ferdinand de Saussure who is responsible for a massive shift concerning philology– the study of language. He rejects mimetic theory– a theory that demonstrates that language mirrors the world; he asserts that language is primarily determined by its own rules and structures– created by different signs. Babel and Borges demonstrate that language is not transparent– nor words can be interpreted as a solemn truth as they are evolving in meaning; though, they do not mirror the world, they adapt to current sociological trends– demonstrating that language is arbitrary and obfuscates the signified. Saussaure states that the meaning between words come from different signs rather than material objects– echoing Borges endless letter combinations and deconstructing the tower of Babel. Multiple languages expose the fragility of communication– the truth requires nuance as words and meaning are arbitrary. 

Introduction– Josue

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Hello everyone,

My name is Josue Martin and I’m a fourth year standing student; I was born in San Diego but raised in my hometown Tijuana– our neighbor city right across the border. I did not start my academic journey in SDSU initially as I am a transfer student from Southwestern Community College. After high school, I was not sure what it was that I wanted to do with my life so I explored several majors and classes– ultimately, I took a gap year and spend it working several jobs. I worked several gigs such as: warehouse, construction and teacher’s aid. During my time as a SCIA and BIA I had the opportunity to work with several amazing groups of students–by then I realized what I wanted to do professionally. Afterwards, I finished my major pre-requirements and transferred to State. Also, with the help of my employer I was able to obtain certain permits to work as a substitute teacher– I continue to help my students not as an aid but as an educator. Although my job may be mentally draining, I am delighted to see their progress academically and behaviorally.

In my free time I enjoy spending time with my friends and family– we typically like to explore new beer pubs and cafes. Though, I also enjoy music festivals and concerts. Just recently, I went to Baja Beach Fest which is a Latin Reggaeton festival in Rosarito– it is a 35 minute drive from Tijuana; I love meeting and hanging out people who share similar interest as me. I am excited to work and collab with everyone in this class!

Here is a somewhat decent picture of me!