CULTURAL KINETICS AND

PHENOMENOLOGY

 

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Cultural kinetics is relatively new and therefore fluid field-definition. It is used variously to denote an area of social anthropology that deals with cultural complexity in non-traditional societies, an area of human geography that deals with the cultural implications of migration and heterogeneity, an area of the arts that celebrates cultural diversity, and an area of cultural studies that deals with cultural pluralism.

 

The term cultural kinetics denotes the study of changing cultural dynamics, of culture in transition. It is particularly relevant where this transition is complex, i.e. with interacting elements moving at different rates and affected by a range of different factors.

 

My practice of cultural kinetics is based in phenomenological methodology, rather than sociological ethnography or anthropology. The former inclines to a more quantitative or structural perspective and the latter to a more qualitative or depth one, while phenomenology has more in common with the holistic principles of quantum physics: states of affairs are not seen as objective natural facts to be quantitatively or qualitatively understood, but as produced and constituted in the act of observing and defining. Phenomenology asks not what things are in themselves but what is going on between us and the object to make us construe it in a given way.

 

Because of its compatibility with quantum physics I believe phenomenology is most suited to today’s emerging new social and scientific paradigm. I also believe it is most suited to grappling with today’s increased complexity which itself gives grounds for the new field known as cultural kinetics. In short, phenomenology is the best if not the only appropriate methodology for the study and understanding of cultural kinetics applied to complex human organisations and problems.

 

“The highest we humans can achieve is complexity, and beyond that nature takes over” (Bruce Lee). The new emerging paradigm is hard to define for it is beyond complexity. Perhaps it is ‘wicked’, for it is marked by a growth in extremely complex insoluble problems known as ‘wicked’. Or, if Lee is right, perhaps it is simply nature imposing its rule, for it also marked by a growth in organic farming, holistic cyber networking, local community projects, and the 3^rd sector.

 

So, is the emerging paradigm wicked or natural? Maybe it is both and neither. A phenomenologist would ask what is going on between us and it that inclines us to construe it as one or the other. And a mythographer would know where to look for answers to that question.

 

As a direct result of the Judeo-Christian myth of the fall we view nature as something alien and hostile to be ruled and overcome. We are presented with an ethical choice between good (overcoming nature) or evil (following nature). Western mythology is entirely unique in framing the human relationship to nature in these sorts of ethical terms. All other cultures’ mythologies guide them simply to live in accord with nature.