kulturgileak gizarte mugimenduetan - Euskara

potentzialki— gaitasun berriak eskuratzeko era daukate, baita gaitasun
horiek praktikan jartzeko ere. Horrenbestez, Eyermanek eta Jamisonek
berdintasunezko jarduera intelektualen ahalmena aurrikusten dute
mugimenduen barnean.
Hartara, Eyermanek eta Jamisonek aztertzen duten mugimendu
intelektualek mugimenduaren testuinguruan eratzen dute euren eginkizuna
—eginkizun horrek gehienetan ez du batere legitimitaterik izaten beste
testuinguru intelektualetan—. Intelektual horiek, beren zereginen bitartez,
aldi berean gizarte mugimenduaren ezagutza interesak eta beren nortasun
kognitiboa antolatzen dituzte. Halatan, mugimendu intelektualek
mugimendua osatzen den une berean osatzen dute intelektualaren rola ere:
euren nortasun indibiduala mugimenduaren nortasun kolektiboa eraikitzen
den prozesu interaktibo berean eraikitzen da. Ezaugarri horrek bereizten
ditu beste intelektual batzuengandik.
We use the term movement intellectual to refer to those individuals who through
their activities articulate the knowledge interests and cognitive identity of social
movements. They are movement intellectuals because they create their
individual role at the same time as they create the movement, as new individual
identities and a new collective identity take form in the same interactive process.
By movement intellectuals we do not in the first instance mean those established
individuals who perform their intellectual functions in the context of a social
movement, or who represent some kind of transcendental intellectual “role”
within the space created by social movements. Rather, by identifying intellectual
roles and activities within different social movements, and by focusing on the
formative processes of movements themselves, we want to develop a different
conception of intellectuals altogether. By conceiving of intellectual activity as
process rather than product, we also want to uncover the significance of social
movements in the societal formation of intellectual activity (Eyerman eta
Jamison, 1991: 98).
3.2.1. Paradigma subjektibisten hutsuneak
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