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	Michel de Certeau - Wikipedia, the free encyclopedia
		Michel de Certeau (Chambéry, 1925- Paris, 9 January 1986) was a French Jesuit and scholar whose work combined psychoanalysis, philosophy, and the social sciences.
		Michel de Certeau was born in 1925 in Chambéry, France.
		Certeau was greatly influenced by Sigmund Freud and was, along with Jacques Lacan, one of the founding members of L'Ecole Freudienne, an informal group which served as a focal point for French scholars interested in psychoanalysis.
	en.wikipedia.org /wiki/Michel_de_Certeau (423 words)

	CIVICCentre:: Luce Giard (Site not responding. Last check: 2007-11-03)
		Michel de Certeau, who headed and inspired this programme, was neither a high-rank civil servant, nor a political figure.
		Michel de Certeau's social philosophy was based on the notion of détournement and collage, whose techniques allow “weak” people to subvert the social constraints built by “strong” people, even when the weaker apparently comply with their rulers’ injunctions.
		Certeau tried to clarify what he called the “tactical” ruses of anonymous practitioners, ruses contrasted with the “strategical” means and powers of all kinds of authorities.
	www.civiccentre.org /SPEAKERS/Keynotes/Giard.LArticle.html (2197 words)

	Husserl, Phenomenology, Wesenschau \| Current Shop - The Practice of Everyday Life
		Michel de Certeau considers the uses to which social representation and modes of social behavior are put by individuals and groups, describing the tactics available to the common man for reclaiming his own autonomy from the all-pervasive forces of commerce, politics, and culture.
		De Certeau refers to the adaptive capacity of the ordinary as tactics of living, and these tactics may be best exemplified when the worker does the personal while on the clock.
		Michel de Certeau's brilliant book is one of the primary nodes in the historical switchbox that eventually crossed the signals that led us through structuralism and practice theory to critical realism and Women, Fire, and Dangerous Things.
	www.husserl.info /buy-0520236998.html (1309 words)

	the untimely past / michel de certeau bibliography
		De Certeau analyzes mysticism in 'Mystic Speech' and touches upon it again in 'The Institution of Rot' and 'Surin's Melancholy,' bringing to this volume the question of religious as well as socio-political and literary discourses.
		De Certeau, Michel, "The Gaze of Nicholas of Cusa." Diacritics 17:3 (Fall 1987), 2-38.
		De Certeau emphasizes that all too often free speech is upheld in the abstract while social institutions work in such a way as to deny access to effective communication.
	www.untimelypast.org /bibcert.html (1563 words)

	[No title]
		Space for De Certeau is "like the word when it is spoken, that is, when it is caught in the ambiguity of an actualization, transformed into a term dependent upon many different conventions, situated as the act of a present (or a time), and modified by the transformations caused by successive contexts" (117).
		This is why the turn to language and narrative is important to De Certeau: the "story," he writes, incisively highlights the overlapping of space and place, their coextension in a practice of "moving" or ever-shifting signification.
		De Certeau sees this practice/theory distinction as heterological in nature: know-how signifies the incorporated (and idealized) "other" of theory, that object of the "engineer's" theoretical knowledge that supports and authorizes it.
	jefferson.village.virginia.edu /pmc/text-only/issue.997/review-5.997 (3695 words)

	Encyclopedia: Michel de Certeau (Site not responding. Last check: 2007-11-03)
		The Social Sciences are a group of academic and research disciples that study the human aspects of the world, that requires the application of the scientific method.
		Strategy, according to Certeau, is a technique with which a subject of âwill and powerâ isolates itself from an âenvironmentâ (The Practice of Everyday Life, xix).
		This technique âpostulates a place that can be delimited as its own and serves as the base from which relations with an exteriority composed of targets or threats (customers or competitors, enemies, the country surrounding the city, objectives and objects of research, etc.) can be managedâ (ibid., 36).
	www.nationmaster.com /encyclopedia/Michel-de-Certeau (1453 words)

	Buchanan
		Most importantly de Certeau challenges the theoretical underpinnings of all strategies of analysis; his work demonstrates that all forms of analysis, particularly that which calls itself scientific, are not blameless and innocent.
		De Certeau's investigations into the mechanics of power, a central concern to post-colonialism, leads him to devote considerable space in his various works to the plight of the Indian people in both North and South America.
		De Certeau maintains that it is impossible to utterly repress; always the repressed finds a manner in which to affect a return, if only by the conspicuousness of its absence.
	wwwmcc.murdoch.edu.au /ReadingRoom/litserv/SPAN/33/Buchanan.html (2293 words)

	Alibris: Michel de Certeau
		The culmination of de Certeau's lifelong engagement with the human sciences, this volume is both an analysis of Christian mysticism during the sixteenth and seventeenth centuries and an application of this influential scholar's transdisciplinary historiography.
		De Certeau stresses that anyone attempting to understand contemporary societies in the West must grasp the already-existing diversity that outflanks elitist conceptions of the "national group".
		by Certeau, Michel de, and Giard, Luce, and Mayol, Pierre
	www.alibris.com /search/books/author/Michel_de_Certeau (671 words)

	mass media: De Certeau's views
		De Certeau sees ordinary people as developing 'tactics' (an 'art of the weak') that he contrasts with the 'strategies' of the dominant élite, tactics for carrying out 'raids' on the dominant culture.
		De Certeau sees ordinary people as 'poachers', pinching the meanings they need from the cultural commodities which are offered to them.
		De Certeau, in contrast, emphasises that 'it's always a good thing to remember that one shouldn't think of people as idiots' (de Certeau (1990) p.
	www.cultsock.ndirect.co.uk /MUHome/cshtml/media/decviews.html (371 words)

	"Mapping Identity in the Captive's Tale: Cervantes and Ethnographic Narrative" by Diane E. Sieber
		Michel de Certeau comments on the blurred boundaries of the “terrain of the name.” Early ethnographers attempted to fix a “locus proprius” for shifting identities in their narratives but rarely succeeded (Heterologies 72).
		Michel de Certeau alludes to this commonplace in The Writing of History (xxv), and translator Tom Conley describes an allegorical etching by Jan Van der Straet for Jean-Théodore de Bry's America decimae pars in which America is represented as a “supine, Rubenesque woman rising from her hammock” (xxi).
		Michel de Certeau considers this attempt to integrate the Other into the sameness of the predominant discourse as the most characteristic element of the ethnographic narrative: “From this we can deduce that ‘over there’ no longer coincides with alterity.
	www.h-net.msu.edu /~cervantes/csa/artics98/sieber.htm (7311 words)

	Critics and High Places (Site not responding. Last check: 2007-11-03)
		De Certeau himself describes his maneuvers on top of the skyscraper as "totalizing the most immoderate of human texts"(3).
		The first problem that de Certeau points out is the issue of whether the totalized text produced by reifying a complex object is actually a real perspective or merely a fictional impossibility.
		De Certeau speaks of a system where "one can analyse the microbe-like, singular and plural practices which an urbanistic system was supposed to administer or suppress..."(7).
	www.bactroid.net /article.php/297 (1538 words)

	Anglican Theological Review: Certeau Reader, The
		Michel de Certeau-grounded in theology, knowledgeable concerning the challenges of contemporary spirituality, adept in exegesis, and engaged in a multidisciplinary project that sets out a ground for social ethics within complex societies-should fascinate those committed to the theological and religious disciplines as well as those engaged in ecclesial organizations.
		De Certeau repeatedly addresses aspects of current malaise or the technological challenges as opportunities for belief or for ecclesial community or for mission.
		The engagement with de Certeau, to which end this volume provides an enticing start, elicits from his readers, whether through his style's intricacy or through its playfulness, a coming to a place where they too can utter their words and enact their silences.
	www.findarticles.com /p/articles/mi_qa3818/is_200101/ai_n8934005 (559 words)

	Michel de Certeau--The Practice of Everday Life (Site not responding. Last check: 2007-11-03)
		Besides, de Certeau analyzes and revises Foucault's concept of social practices in Disciplines and Punish and Bordieu's concept habitus as his preliminaries to the procedures of everyday creativity (or practices).
		de Certeau points out that everyday practice should not be concealed "as merely the obscure background of social activity," but it is necessary to "penetrate this obscurity" and to "articulate" everyday life.
		de Certeau states that the purpose of everyday practice is to "make explicit the system of operational combination, which also compose a 'culture,' and to bring to light the models of action characteristic of users whose status as the dominated element in society," or in disguise of the term 'consumer.' (474-5).
	www.eng.fju.edu.tw /Literary_Criticism/cultural_studies/decerteau.htm (2056 words)

	this Public Address 4.0: Michel de Certeau Archives
		Though de Certeau really traces a twisted path from this keyword compared to most, I really wonder if it is a meaningful point of departure for the sort of experiences that he tries to group around it.
		It has baffled me that de Certeau does not use “panorama” or “panoramism” to describe the sort of view he’s working with—but I have come to believe that he conflates two opposed experiences (the panoptic and the panoramic) and argues that they are the same—without overtly stating it.
		I do think that de Certeau is on top of some really interesting things that deserve more than a casual dismissal of his vocabulary; as far as Mathew Richie is concerned, I’m not so sure.
	thispublicaddress.com /tPA4/archives/theory/michel_de_certeau (1265 words)

	An Uncanny Thinker: Michel de Certeau by Alex Demeulenaere
		Certeau's refusal to appropriate the uncanny in a smooth and unproblematic way as a useful concept is based on a consciously scientific position.
		Certeau argues that reality hides in these uncanny moments of clash with the voices excluded in writing, and he pleads for an analysis of those margins of discourse.
		For Certeau, mysticism bears the mark of the intermediary (l'entre-deux): it speaks with something (the One) that is at the same time present and absent, that appears and disappears in the multiple events of everyday life.
	www.imageandnarrative.be /uncanny/alexdemeulenaere.htm (5118 words)

	Humanities Gateway - Events (Site not responding. Last check: 2007-11-03)
		Michel de Certeau’s writing displays a critical interdisciplinarity that many intellectuals espouse though few enact with such resolute erudition and perspicacity.
		Yet Certeau’s work also cuts across the contemporary fragmentation of cultural studies and critical theory and suggests (at least the possibility of) a renewed consideration of cultural theory in general.
		Clearly at stake for Certeau was the tenacity of religious belief in a seemingly secular culture.
	humanities.uwe.ac.uk /events/Cof_Symposium.shtml (757 words)

	Austin J Damiani -- "Michel de Certeau: Science, History, Myth, and the Construction of Knowledge"
		History, or more specifically historiography, is part of what de Certeau refers to as “the institution of the real,” the amalgam of scientific establishments that seek to demarcate and lay claim to reality, and, indeed, everyone would agree that history concerns itself primarily with what really happened.
		De Certeau is right, but what he does not explicate is the nexuses that lead to his conclusion.
		De Certeau’s distinction is utile, in that it draws attention to the furtive elements that shape historical discourse, but it begs to be developed further.
	www.tc.umn.edu /~dami0016/fall03/cscl3331-knowledge.htm (1360 words)

	History Bump: Michel de Certeau Archives
		Certeau's ideal historiographer will attend to the ways in which a history appropriates the past and legitimates its own work; this reveals the values of the time in which the history is written (x-xi).
		Certeau explicates this phenomenon through psychoanalytic theory, focusing on ways in which historians project their own ideology and politics onto their representations of the past as they decide what to include, why it is meaningful, and how it should be represented (xiv-xv).
		Certeau's use of the word object locates it within the realm of the réel, the focus of historians' efforts yet out of reach of historians' figurations (xviii).
	wrt-howard.syr.edu /historybump/archives/texts/michel_de_certeau (1943 words)

	Culture in the Plural
		Since his death in 1986, Michel de Certeau has come to be seen as a founding figure in cultural studies.
		De Certeau demonstrates how and why elitist notions of culture were produced in the nineteenth century, unveiling the specific political and social conflicts culture is designed to conceal.
		Michel de Certeau (1925-1986) wrote numerous books, including Heterologies (1986) and The Practice of Everyday Life (1984).
	www.upress.umn.edu /Books/D/de_certeau_culture.html (342 words)

	Michelle Chilcoat's Conference Paper
		But for de Certeau, the historian is mistaken in believing that the everyday can be rendered representable via an inventory of things (Braudel's "weighing up of the world"), for it is only through an evaluation of practices that the everyday can begin to be understood.
		Curiously enough, since de Certeau most likely did not have the medieval city in mind, this "rhétorique de la marche" (151) is useful for deciphering some ordinary little poems that have come to us from a place as far away as the thirteenth century.
		Returning to de Certeau's "rhétorique de la marche," then, it can be said that the nineteenth-century editor directs his "expert" attention to the urban system, while the narrator is caught up in the "acte de marcher" within that system.
	www.georgetown.edu /labyrinth/e-center/chilcoat.html (2817 words)

	DeCerteau
		If we examine de Certeau"s three requirements for the ideal or "concept" city, we find that it leaves us with a city without life or presence.
		According to de Certeau, it is specifically the walking people who bring the city to life.
		De Certeau defines the verb "to walk" as an action of "lack[ing] a place": this should serve to illustrate just how the stories defining space disperse and disintegrate as the pedestrian moves out of a place, for the definition of city space is similar to walking itself.
	www.cyberartsweb.org /cpace/politics/wodtke/DeCerteau.html (663 words)

	Publisher description for Library of Congress control number 99088078 (Site not responding. Last check: 2007-11-03)
		Interweaving substantial excerpts from primary historical documents with fascinating commentary, de Certeau shows how the plague of sorceries and possessions in France that climaxed in the events at Loudun both revealed the deepest fears of a society in traumatic flux and accelerated its transformation.
		In this tour de force of psychological history, de Certeau brings to vivid life a people torn between the decline of centralized religious authority and the rise of science and reason, wracked by violent anxiety over what or whom to believe.
		At the time of his death in 1986, Michel de Certeau was a director of studies at the ecole des hautes etudes en sciences sociales, Paris.
	www.loc.gov /catdir/description/uchi052/99088078.html (345 words)

	Melissa Brookhart Beyer and Jill Dawsey
		In the late 1970s, cultural theorist Michel de Certeau wrote an essay, "Walking in the City," that begins with the author standing at the top of the World Trade Center looking out over Manhattan.
		For de Certeau, walking is a form of enunciation, akin to a speech act.
		In the late 1970s, cultural theorist Michel de Certeau wrote the essay, "Walking in the City," which begins with the author standing at the top of the World Trade Center looking out over Manhattan.
	www.apexart.org /exhibitions/dawseybrookhart.htm (1791 words)

	The Writing of History; ; Michel de Certeau
		A leading intellectual member of France's Freudian school, Michel de Certeau combined principles from the disciplines of religion, history, and psychoanalysis in order to redefine historiography and rethink the categories of history.
		In The Writing of History, de Certeau examines the West's changing conceptions of the very role and nature of history itself, from the seventeenth-century attempts to formulate a "history of man" to Freud'sMoses and Monotheism with which de Certeau interprets historical practice as a function of mankind's feelings of loss, mourning, and absence.
		Michel de Certeau taught at the Ecole des Hautes Etudes in Paris and at the University of California, San Diego, where he was also chairman of the literature department.
	www.columbia.edu /cu/cup/catalog/data/023105/0231055757.HTM (307 words)

	cert (Site not responding. Last check: 2007-11-03)
		I was inspired by Michel de Certeau's notions of tactics, ruses, and more generally, methods of creative play that are at work subversively in a rigorously structured, stratified, and disciplined social sphere.
		The techniques de Certeau refers to, which are materially constituted by the very "vocabularies" of dominant "languages", established systems of taxonomy, are in fact located on the outside of language (as opposed to simply outside of language).
		In the words of de Certeau, these practices make up a "surreptitious and guileful movement, that is, the very activity of 'making do'".
	www.fortunecity.com /victorian/riley/70/cert.html (347 words)

	untitled
		As Michel de Certeau put it, "Space occurs as the effect produced by the operations that orient it, situate it, temporalize it, and make it function in a polyvalent unity of conflictual programs or contractual proximities.
		Thus space is composed of intersections of mobile elements...Space occurs as the effect produced by the operations that orient it, situate it, temporalize it, and make it function in a polyvalent unity of conflictual programs or contractual proximities.
		Michel de Certeau argues that "space is a practiced place".
	pegasus.cc.ucf.edu /~janzb/courses/hum3930b/certeau1.htm (675 words)

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