presents, inevitably, a view from an edge. Tim
Robinson, too, is interested in marginal places. In his introduction to J. M. Synge’s
The Aran Islands, he observed, ‘If Ireland is intriguing as being an island off the
west of Europe, then Aran, as an island off the west of Ireland, is still more so; it
is Ireland raised to the power of two.’1 I was aware, however, in Beijing in 2004,
that the little spot on the global map that represented Ireland could also be read as
the centre of a wider global network, depending on your value systems and your
perspective. I had not
this is to say that modernism is an anti-ecological form of knowledge both in its impact on ecology – or the three ecologies set out by Félix Guattari (2000, and see below) – and in its reductive stances. Pragmatism and related non-representational approaches, in contrast, are potentially ecological forms of knowledge that embrace the interconnectivity of all things and have an evolutionary understanding of how the earth and cosmos advance through space-time in a burgeoning becoming of which they are part.
In this chapter, I seek to highlight the links between
journey’ in his promotional review of Silence. See Pat Collins, Silence (Cork: Harvest
Films, 2012), at the 15th Annual European Union Film Festival. Accessed 3 May 2012,
5 Jack C. Ellis and Betsy A. McLane, A New History of Documentary Film (New York:
Continuum, 2005), 1.
6 Ellis and McLane, Documentary Film, 2.
7 Bill Nichols, Introduction to Documentary (Bloomington: University of Indiana Press,
2001), 20. Original emphasis.
8 Robinson, Setting Foot, 78. My emphasis.
9 Robinson refers to himself
reality behind or beyond the grind of everyday life. The grind is the point, and ideas are related to their use in the world.
This new approach presented a startling position that challenged the understanding that had ruled the history of ideas since Plato, running into the European Enlightenment in the seventeenth century, when scientists and philosophers embarked upon the pursuit of a particular kind of knowledge that was understood to be rational – that is, universal rather than particular, general rather than local, timeless rather than timely, and written rather