[...]Thailand disguises itself as mere monetization
="prgrph">-how money's (total and totalizing) mediations have come to be experienced in the contrary idioms of immediacy (and eternal ="trms">present-being)
="prgrph">-="trms">rhetorics of transparency and visibility (conceived in ="trms">aesthetic domains)
(="trms">narcissistic act of) tele="trms">technic encompassment
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='strcls'>*spirit mediumship='strcls'>*
='lgc'>[auratic threshold of re="trms">presentation='lgc'>]
(the nationally renowned spirit medium) Chuchad, flamboyant media savvy
daguerreotypy='lgc'>: a demonic receiving device that had the capacity to retain and thereby diminish the photographed subject's substance
(in Thai) kaan thaay ='lgc'>[taking, wasting='lgc'>] ruup ='lgc'>[picture='lgc'>]
="lsts lst1">•Thai word for photography
="lsts lst1">•concomitant transformation and discharge
='lgc'>--='not'>✕='lgc'>='lgc'>--> spirit practices were brought into conversation with the mass media
="lsts lst1">•conceptualized largely in terms of atavism and/or residue (repressed orgiastic impulse buried)
="lsts lst1">•(located on the periphery of) the ='strcls'>*nation's geo-body='strcls'>* ='lgc'>[='lgc'>=/= state's formed public='lgc'>]
(from the perspective of rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list Buddhist orthodoxy ='lgc'>[and in the case of ="nms">iranian superstitions, Holakouee خرافه khorafe='lgc'>] ='lgc'>='lgc'>-->) mediumship='lgc'>: (="trms">imagined as) a temporal ="trms">interruption of the nation's ="trms">modernity
="trms">communist occult practices
emasculating magic
phantasmatic triad of nation, ="trms">religion, monarch
mediums='lgc'> = state's other
='lgc'>[today='lgc'>]
="lsts lst1">•identification between the local and the global (facilitated by transnational ="trms">communication ="trms">systems) compete with those of the nationalism
="lsts lst1">•='strcls'>*="trms">market-based discourses of civic politics in the anticipation of being seen from afar by a multinational media audience='strcls'>*
="lsts lst1">•
mediumship reborn as...
="lsts lst1">•circulating along with its own images
="lsts lst1">•part of an endlessly proliferating series (='lgc'>=/= double of a lost o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal) in which it merely seeks to be legible as an image of its displaced self
='lgc'>[a figure many artists today want to be='lgc'>: spirit='lgc'>] ='strcls'>*medium='strcls'>* (profession of epiphanic discovery) ='lgc'>--transmitting='lgc'>='lgc'>--> ="trms">paranoiac messages ='lgc'>--prophesying='lgc'>='lgc'>--> boundary penetration (o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated with the state)
(revolution reduced to) the status of mise-en-s="trms">cene
bourgeois democracy
="trms">market-based discourses of civic politics
simulacral space of the new mediascape
(Chuchad's promise of authenticity ='lgc'>='lgc'>-->) violent authenticity of an exposure in which mediumship's re="trms">presentations would be renounced ='lgc'>='lgc'>--> ='strcls'>*="trms">techniques of the performance themselves become the object of performative inscription='strcls'>*
="trms">history of ="trms">religious legitimacies
popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conservative monk ='lgc'>='lgc'>--> ="trms">religious sermon in the format of emphatically dialogic, using vernacular forms and local dialects to disseminate ='lgc'>[='lgc'>='lgc'>--> content remaines deeply orthodox in its valorization of the foundational texts ='lgc'>+ its ritua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list inscription='lgc'>]
='lgc'>+
medium's anti-="trms">ontological discovery
='lgc'>='lgc'>='lgc'>~=>
either there is nothing to transmit or there is no means of trans="trms">mission='lgc'> = silence or white noise
Phra Phyom ='lgc'>='lgc'>--> ="trms">embodiment of fame itself, a bastardized auratic ="trms">presence that is always arriving (='lgc'>~ imminent without ="trms">specification)
="prgrph">-what drew these people to this performance='qstn'>?
(seeking the) ambivalent pleasure (not without violence) of having a secret unmasked
acolyte
to ensure a line of vision between the medium and his audience
broadcasting device='lgc'> = recording device
="trms">authorship ='lgc'>--(displaced by)='lgc'>='lgc'>--> a logic of ='strcls'>*tracking of traces without a subject='strcls'>* (='lgc'><='lgc'>-- reduction of re="trms">presentation and inscription)
="trms">modern mediumship ='lgc'>='lgc'>~= ='lgc'>[='strcls'>*='lgc'>]automatic ="trms">writing='lgc'>: (most as="trms">sociated with surrealism, in Western contexts) the ="trms">writer seeks to merely transmit his or her unconscious thoughts and, in the process, to disavow ='thdf'>the notion of ="trms">authorial ="trms">agency... ='lgc'>[it marks a more general ="trms">transitional moment in the ="trms">history of re="trms">presentation ='lgc'>--="ppl">="ppl">Morris='lgc'>='lgc'>-->='lgc'>] ='strcls'>***the production of meaning ceases to be a function of ="trms">writing ='lgc'>='lgc'>--> actuality or facticity becomes the primary object of inscription='strcls'>***)
confessional performances
d="trms">enunciation of possession performance
un="trms">translatable utterances ='lgc'>[='strcls'>**increasing performance of un="trms">translatability, glossolalia غريبه گفتارى ='lgc'>='lgc'>--> contemporary spirit possession performances ='lgc'>='lgc'>==> the truth of the spirits in the mass-mediatized ="trms">world is not referential and certainly not universal ='lgc'>--='not'>✕='lgc'>='lgc'>--> the truth of the spirits centers on ="trms">questions about the ="trms">difference between noise and information='lgc'>]
mediums embrace ="trms">technology
mediumship proliferates
mediums and the media provide each other with ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors
(mediums seek to escape the ="trms">relationship altogether) in forms of ecstatic nonre="trms">presentation or absolute r="trms">enunciation
Chuchad cutting his tongue ='lgc'>='lgc'>--> disavow disavowal
“='lgc'>[...='lgc'>]he rendered himself voiceless, and the only sounds he could make were those of exhalation and inhalation='lgc'>: sounds of the body as machine”
...the crowd gasped and then repeated ='lgc'>='lgc'>--> confused awe ='and'>& automatism
='lgc'>[a ="trms">fable:='lgc'>] “Chuchad placed the tongue on a piece of white paper, and the blood quickly diffused into the fibers. For a moment it appeared as though the tongue was ="trms">writing a blunt, indecipherable hieroglyph. Chuchad then held the paper to his mouth so it was covering his face and pressed the tongue back into its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal place. This time, he seemed to be re="trms">writing, or rather, ="trms">writing in reverse, and the glyph was inscribed on the tongue as though the tongue had been transformed into paper and the paper into pen. Thus did ="trms">writ- ing make speech possible. The medium pulled the paper away, ="trms">folded it carefully, and then, with only a little blood reddening his lips, began speaking.” (="ppl">="ppl">Morris)
="lsts lst1">•tongue excision='lgc'> = performative repudiation of mediumship
="lsts lst1">•voice='lgc'> = the vehicle of a simple exteriorization
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]="trms">fable='lgc'>: ="trms">staged risk in the form of a bad example ='lgc'>='lgc'>==> “object of trans="trms">mission='lgc'> = the truth”
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]confession='lgc'>: a mode of accession or conformity to the message
in Buddhism of pre="trms">modern ="trms">cosmologies ='lgc'>='lgc'>--> a domain of ="trms">natural signification where there is ='strcls'>*a pure identity between signifier and signified='strcls'>*
auxiliary hell جهنم کمکی
='lgc'>[a ="trms">fable:='lgc'>] scrutiny ='lgc'>='lgc'>==> (meritorious beings='lgc'>:) people in ="trms">question become miraculously ="trms">="trms">equipped with ="trms">memory
recorded on luminous jewel-encrusted gold tablets
quaint traditions عجیب و جالب
(i am learning from ="ppl">="ppl">Morris how not to) reject the ="trms">cosmology as a ="trms">symptom of superstition or a relic of bygone times
ubiquity alone is inadequate to de="trms">monstrate relevance
(in the ="trms">story of Yama) in the evildoer's case, speech is not the mere ="trms">instrument of truth='lgc'>: it is both a ="trms">symptom and a cause of sin
where the law rules ='lgc'>='lgc'>==>
="lsts lst1">•there is no ="trms">difference between ='strcls'>*object='strcls'>* and ='strcls'>*sign='strcls'>*
="lsts lst1">•there is no ="trms">difference between ='strcls'>*speech='strcls'>* and ='strcls'>*voice='strcls'>*
the ="trms">language of truth (personified in the speechless ="trms">child) ='lgc'>=/= corruptions of human utterance ='lgc'>: ='lgc'>{truth's silent ideality ='lgc'>=/= sin's “over-naming"='lgc'>}
mediumship's re="trms">presentational function='lgc'>: trans="trms">mission of a referential truth ='lgc'>+ repeated registration of the mere ="trms">technique of its trans="trms">mission
(Chuchad's) ="trms">instrumental “="trms">writing”
(like Chuchad, many performance artists are today) inhabiting the era of ='strcls'>***="trms">technique's fetishization='strcls'>***='lgc'> = (="ppl">Heidegger's era of) ="trms">technology
occult returning in the guise of transparency
nationalized discourse of ="trms">modernity='lgc'>: (op="trms">positional terms of) ="trms">science ='lgc'>=/= magic
redolent of... حاکی
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when ='strcls'>*observation='strcls'>* (propelled by desire ='lgc'>=/=) become a form of ='strcls'>*attention='strcls'>* (propelled by labor)
='lgc'>[="ppl">="ppl">Morris > ="ppl">Kittler on “discourse ="trms">network” of ="ppl">Freud, ="ppl">Simmel, ="ppl">Rilke:='lgc'>] ="trms">writing='lgc'> = an exhaustion that endlessly refused to end (='lgc'>=/= miniatures of meaning)
='lgc'>='lgc'>--> “="trms">writing is nothing beyond its ="trms">materiality” and people who practice this act simply replace ="trms">writing machine ='lgc'>==promis='lgc'>='lgc'>==> ='strcls'>*mystical union of ="trms">writing and delirium='strcls'>*
(from) actual magicality of script ='lgc'>--to='lgc'>='lgc'>--> the re="trms">presentational capacity of inscription ='lgc'>--to='lgc'>='lgc'>--> a deployment of ="trms">writing in the mode of mathematics (bureaucratic ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">poetry)
incorporation of ="trms">technologies of mass mediatization into the ="trms">language (and performance of possession ='lgc'>--by='lgc'>='lgc'>--> the discourses of lost tradition)
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="prgrph">-what kind of mediation is (not simply the inscription of its ="trms">technique, but) a renewed trans="trms">mission of meaning='qstn'>?
='strcls'>**the fantasy of a return to meaning='strcls'>**
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='lgc'>[="ppl">="ppl">Morris submits that='lgc'>] (direct ="trms">marketing ='lgc'>='lgc'>~=) ='strcls'>*pyramid schemes='strcls'>* are the economic counterpart of ='strcls'>*mediumship='strcls'>*
= the mode of retailing in which the function of distribution and resale (and indeed the movement of capital) is masked in the ='strcls'>*="trms">rhetoric of directness='strcls'>*
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]directness='lgc'>: withdrawal of an infrastructure of mediation into the person of the distributor ='lgc'>+ مستتر کردن occulting of ="trms">technique in the very moment of display
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]pyramid scheme='lgc'>: a structure in which retailers ="trms">recruit more retailers ='lgc'>='lgc'>--> (mainly serves the ="trms">interests of) multinational entities parading as local entrepeneurialism
grotesquely functionalized room
abandoning the ="trms">ontology of mediumship (for...)
putatively unmediated truth (of...)
magic's ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis entailes a repetition
(='lgc'>[="ppl">="ppl">Morris analysis of Chuchad:='lgc'>] a medium becoming) a middleman disavowing the mediations that he performed in order to produce the illusion of value, or meaning, or truth
="lsts lst1">•working only in the repression of its own operations ='lgc'>='lgc'>--> truth-effect of ="trms">marketing
='lgc'>='lgc'>--> ='strcls'>*the ="trms">market can substitute for magic='strcls'>*, the media can be itself, the very ="trms">nature of money (its abstractions and its generality) can compensate for the ="trms">differences it effaces
='strcls'>*="trms">rhetoric of asian family='strcls'>*
occult ="trms">network='lgc'>: ="trms">networks that are not publicly disclosed
(in environments that are believed not to operate as an open economy ='lgc'>='lgc'>--> economies are dominated not only by particular families but by the logic of family ='lgc'>[ex="trms">="trms"nttrm="cluster,club">clusive and unassailable ties between small ="trms">communities='lgc'>])
='lgc'>=/= rationalization of local economies, ="trms">market liberalization,,
="lsts lst1">•anachronistic ="trms">imaginary of transnational capitalism and the racialized family (of asian nations) ='lgc'>='lgc'>--> idealized
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical ruse of kinship's discourse
="lsts lst1">•='strcls'>*neocolonial fantasy concealed in the dream of immediacy='strcls'>* ='lgc'>='lgc'>--> Amway='lgc'>: theologically informed ="trms">market liberalism='lgc'>--pursuing a noiseless ="trms">world where feedback is impossible
confessional disclosures of new capital
="trms">rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure
(="ppl">="ppl">Morris asking) what else is transparency in the massified ="trms">world='qstn'>? a mediation so total that it has become invisible (='qstn'>?)
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="lsts lst1">•to challange them
="lsts lst1">•to break with their own ="trms">gesture
="lsts lst1">•to in="trms">herit from them
='strcls'>*="ppl">Socrates ='lgc'>='lgc'>--> alleged ="trms">epistemo-="trms">sociological enquiry (='lgc'>[the tradition of='lgc'>] asking people what they know and how they think) ='lgc'>--Savransky='lgc'>='lgc'>--> (hallmark of ="trms">social ="trms">sciences today='lgc'>:) ='strcls'>*ethics of estrangement='strcls'>*='lgc'>: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes='strcls'>**** ='lgc'>==="ppl">Whitehead='lgc'>='lgc'>==> ='strcls'>*bifurcation of ="trms">nature='strcls'>*='lgc'>: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the ="trms">world must always lie, and be sought, somewhere else
='strcls'>*='lgc'>=/= ="frds scrmbld"nttrm="Alice,Shariati">Alice in ="trms">Wonderland
='strcls'>*='lgc'>=/= ="nms">Cinderella ='lgc'>[='lgc'>='lgc'>--> ="nms">harem girl, ="trms">hallucinating with ="trms">animals, not becoming a psycho (angry), arrested='lgc'>]
='strcls'>*='lgc'>=/= William James='lgc'>: inquiry is about ='strcls'>**the way some people cultivate an expertise='strcls'>**, ='strcls'>**how they hesitate='strcls'>**, ='strcls'>**how they think='strcls'>**, ='strcls'>**how they complicate a problem='strcls'>** ='lgc'>[='at'>#feedback='lgc'>] (='thdf'>for example)
="lsts lst2">◦='strcls'>*="trms">religious experience='lgc'>: to address his ="trms">questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected ='lgc'>='lgc'>--> passionate, even if problematic, experience of living in a ="trms">world where God ="trms">matters='strcls'>*
="lsts lst2">◦='strcls'>*emotional experience='lgc'>: with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiences='strcls'>*
='strcls'>***from whom should we in="trms">herit our practices, and how='qstn'>?='strcls'>***
learning from ="ppl">="ppl">Despret's ='strcls'>*anachronism='strcls'>* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع
(="trms">heritage of ="ppl">Socrates) form of ="trms">epistemic and ethical bifurcation ='lgc'>='lgc'>==> search for hidden causes (underlying the conduct of actors)
="ppl">Socrates's “you think you know, but actually, you don't know and you don't think” ='lgc'>==created='lgc'>='lgc'>==> ='strcls'>***='lgc'>[1='lgc'>]a device that inhabits thinking and produced only mental paralysis='strcls'>***
='lgc'>--='not'>✕='lgc'>='lgc'>--> (="ppl">="ppl">Despret='lgc'>:) investigators rarely ask the ="trms">question of how the people they ="trms">interview might be ="trms">interested in the ="trms">questions addressed to them
='strcls'>*relevance='lgc'> = adventure='strcls'>*
there are many examples of how a piece of abstract knowl="trms"nttrm="knowledge,Knowledge">edge that looked like devoid of any ="trms">imaginable consequences came to ="trms">matter (acquired an importance nobody would contest)
="prgrph">-relevance may be lost in ="trms">translation
='strcls'>*="trms">ecology of dynamic and fragile patterns of relevance, of modes of ="trms">mattering for oneself and for others (Savransky)
='lgc'>[='strcls'>*='lgc'>]relevance='lgc'>: a sense that there is value beyond ourselves (something that is not ourselves, ="trms">matters) ='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> (daring to connect the) speculative ='lgc'>+ ethical ='lgc'>+ practical
(risk of) to renounce ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge as a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='strcls'>* ='lgc'>+ embrace ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge's achievement as an event='strcls'>*
='lgc'>[title='lgc'>]
(ego engineering)
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='strcls'>***='lgc'>[2='lgc'>]device of anonymity (“to protect people”) ='lgc'>='lgc'>==> distributes expertise, and builds induces performs an a="trms">symmetry of roles
="lsts lst1">•the imperative of de="trms">ontology
="lsts lst1">•(can be) a regime of insult
“you, the refugees” ='lgc'>='lgc'>--> an anonymous mass marked with ='strcls'>**an identity that they had not chosen, and from which they cannot invent themselves='strcls'>**
risk of disclosing
risk of separating
risk of isolating
risk of making people talk while silencing
risk of stealing the words
risk of of drawing the words out from the speaker
risk of retying the secret to its etymology ='lgc'>[secretus='lgc'>: to separate, to isolate='lgc'>]
(what we like to think about in ="nms">apass) to reflect on what anonymity can produce in other research ="trms">situations
='lgc'>[instead of asking “what the body does/produces='qstn'>?” ='lgc'>=/= what ="frds">Sina's body does for the spider in his room='qstn'>? what Ninja Turtles body does for Iron Man='qstn'>? what anonymous refugee body does for ="frds scrmbld">Xiri='qstn'>? what Jane Fonda body does for ="frds scrmbld">Laura='qstn'>? etc.='lgc'>]
='strcls'>***anonymity ='lgc'>='lgc'>==> identity='strcls'>***
(the ="trms">position of “subject” in an investigation is created by erasing the name)
="lsts lst1">•“feel free to say anything you want” or “speak without fear"='lgc'> = your words will have no consequences
="lsts lst1">•they are always at risk of putting people in ="trms">situations where they are unlikely to be ="trms">interesting ='and'>& unlikely to be ="trms">interested
="ppl">="ppl">Despret's ="trms">interview where an exchange really meant something ='lgc'>=/= Mette's notion of nothing means anymore except the absurd ="trms">gesture that announces meaninglessness of itself
inquiry='lgc'> = experience ='and'>& experimentation, ='strcls'>*testing ='and'>& putting into continuity an ensemble of experiences='strcls'>*
Kimiavi in his film The Garden of Stones, his subject by the very fact that they are now part of the conditions of the environment in ="trms">relation to which investigator develops ="trms">skills, desires, knowl="trms"nttrm="knowledge,Knowledge">edge or ="trms">science
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='strcls'>*inquiry='lgc'>: set of transformations that the very process of inquiry imposes, concrete and existential transformations for the objects studied just as much as the inquiring subject ='lgc'>='lgc'>--> (Kimiavi's) logic of creative experimentation ='lgc'>=/= logic of logic of discovery
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='strcls'>*creative dimension (of every fieldwork)='lgc'>:
="lsts lst1">•(it may) take the form of a device that sparks the creation of thoughts
="lsts lst1">•(it may) transform the ="trms">relationship between the enquirer and the one she is addressing
="lsts lst1">•(it may) disclose some dimensions of the ="trms">situation that were not visible or felt
="lsts lst1">•(it may) completely redefine what people actually docile
="lsts lst1">•
="trms">positivist ="trms">sociological approach='lgc'>: to discover a reality al="trms"nttrm="already,spread">ready given, al="trms"nttrm="already,spread">ready stabilized ='lgc'>+ procedures asserting this stability ='lgc'>+ ="trms">questions wanting to be neutral ='lgc'>+ a large and distributed sample ='lgc'>+ a modest investigator='lgc'>: who disappears behind the strength of the ="trms">data (="ppl">="ppl">Haraway)
='lgc'>[='strcls'>*='lgc'>]inquiry='lgc'>: studies what it creates while studying it, and the changes it provokes (='lgc'><='lgc'>-- we know this in art, ='at'>@="nms">apass)
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="prgrph">-can i no longer develop knowl="trms"nttrm="knowledge,Knowledge">edge behind the back of those that i have ="trms">questioned (my mother...)='qstn'>?
="nms">apass, ='at'>#feedback
it is up to them to make the connection between what they think and what determines their particular way of thinking
summoning ='lgc'>=/= ="trms">mimesis (='at'>@="frds scrmbld">Marialena)
='at'>@="frds scrmbld">Pierre (from) critical analysis ='lgc'>--to='lgc'>='lgc'>--> ="trms">pragmatism
='strcls'>***we do not think or act “because” of ="trms">social determination, but rather “with” them='strcls'>*** ='lgc'>='lgc'>~= better ="nms">Cinderella (learning ="trms">pragmatism from ="nms">Cinderella='lgc'>: how to think and act with the evil sisters='qstn'>?)
amateur='lgc'>: the one who develops an expertise, a ="trms">love, a taste ='lgc'>[='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> dare to taste ='lgc'>=/= dare to know='lgc'>]
="ppl">Leibniz addressed his inquiries to the ones who know, because they have cultivated a particular ="trms">relationship (of the amateur) with the very issue he wanted to learn about (='lgc'>=/= to address inquiries to the ones who know by virtue of being a mere ="trms">authority)
="lsts lst1">•="ppl">Leibniz proposed that woman should be addressed about the most important problem, that of the ="trms">love (appropriate to give God) ='lgc'>[...='lgc'>] because they are competent in the ="trms">matter
="lsts lst1">•="ppl">Leibniz='lgc'> = the master of abstraction ='lgc'>--made='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]abstraction='lgc'> = a politeness of thought='strcls'>**='heart'>♥, ='lgc'>[='strcls'>*='lgc'>]politeness='lgc'> = a constraint on creation='strcls'>**
="lsts lst1">•='strcls'>****(why ask women about ="trms">love='qstn'>? because) ='lgc'>[='strcls'>*='lgc'>]woman='lgc'>: the ones who refuse letting a duty to ‘speak truth’='strcls'>****
='lgc'>='lgc'>--> a real ="trms">interest in thinking about and with ="trms">love (='lgc'>=/= “school of ="trms">love”)
when you do ='strcls'>*field philosophy='strcls'>* ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]field='lgc'>: a field-to-be, a milieu, a collective, a ="trms">situation ='lgc'>=/= field as something that preexists our inquiry
(how in ="nms">apass i did field philosophy and field inquiry ='lgc'>='lgc'>--> i made many times) ="trms">situation-becoming-a-field (where you can learn something) needed='lgc'>:
="lsts lst1">•="trms">imagination
="lsts lst1">•tact
="lsts lst1">•daring
="lsts lst1">•opportunism
="lsts lst1">•humour
="lsts lst1">•
="ppl">="ppl">Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of ="trms">response
she became ="trms">interested in the very sophisticated way they think
(='lgc'>=/= ="trms">social ="trms">scientist's need to determinate the causes of something ='lgc'>[designates it as an anomaly ='lgc'>='lgc'>==> impoverishing the object of study='lgc'>] ='lgc'>='lgc'>--> asking “why people believe='qstn'>?” or “how can we explain such an odd thing as people believing in a super="trms">natural being='qstn'>?”)
(she explored and learned with people how they think ='lgc'>='lgc'>-->) ='strcls'>****how they take care of what ="trms">matters for them with thoughts='strcls'>**** ='lgc'>='lgc'>--> takes the form (in the pilgrims experience) of ='lgc'>[='strcls'>*='lgc'>]hesitation='lgc'>: a sign that identifies that thought is occuring ='and'>& this thought is taking care of something that ="trms">matters ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Attar Tazkirat al-Awliya='lgc'>]
forms of hesitation='lgc'>:
="lsts lst1">•openly contradictory alteration of ="trms">positions
="lsts lst1">•a critical ="trms">position (the apparition is not there)
="lsts lst1">•a ="trms">position of belief
="lsts lst1">•using semantics or syntactic devices that introduce ambivalence
='lgc'>='lgc'>--> Claverie learns to hesitate with them
='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> ="trms">ecological practice='lgc'>: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses ='lgc'>='lgc'>--> ='strcls'>*the practicioner is herself taking care of what ="trms">matters with thoughts and learns to create (what ="ppl">="ppl">Despret would call) the relevant ='strcls'>*milieu of thought='strcls'>*
Matrix ="trms">world='lgc'>: “="trms">consumer victim ='lgc'>=/= resistant hacker fighter” and nothing else
if you are a student of ghosts ='lgc'>='lgc'>--> you are competent in sensing the taste of ghosts
='lgc'>{="trms">ancestors ate too much salt ='lgc'>='lgc'>==> descendants desire water='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">intersubjective ="trms">nature of re="trms">membering='strcls'>*
="prgrph">-='lgc'>[="ppl">="ppl">Despret > Kwon='lgc'>] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the ="trms">presence of this other that the water becomes salty ='lgc'>='lgc'>--> ='strcls'>***the desire to re="trms">member can be a desire that rises somewhere between the ="trms">past and the ="trms">present='strcls'>***
="prgrph">-="trms">agencement='lgc'>: the act of com="trms">memoration ="trms">responds to a desire, so one cannot choose whether it emanates from the one who is re="trms">membered or the one who takes charge of re="trms">membering ='lgc'>='lgc'>--> the desire to be re="trms">membered ='and'>& the desire to re="trms">member hold together ='lgc'>[='lgc'>=/= giving ="trms">ontological ="trms">priority to the ="trms">imagination of the living='lgc'>]
what can i learn from ="nms">Tehran's ="trms">bestiary, from my mother, from unusual old ="nms">iranian ="trms">fables, from telegram ="trms">animals='qstn'>?
="lsts lst1">•let myself be ="trms">instructed by the events that my inquiry creates
="lsts lst1">•let myself be called by the enigma that will guide me inmy understanding of events
='strcls'>*to be ="trms">instructed ='lgc'>='lgc'>~= honouring the problem ='lgc'>='lgc'>~= following it up ='and'>& letting oneself be led by it ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Alice,Shariati">Alice ="trms">Wonderland chasing rabbits
='strcls'>****="trms">questions do not call for explanation or elucidation, ="trms">questions call for creation='strcls'>**** ='lgc'>='lgc'>~= ='lgc'>[='strcls'>*='lgc'>]riddles='lgc'>: the beginnings of ="trms">stories ='lgc'>='lgc'>==> set those who are summoned by the enigma to work in a particular way='lgc'>: “what manner of living will make it possible to understand these riddless='qstn'>?”
riddle='lgc'>: key ='lgc'>+ guide
(speaking ="trms">trope saying senses ='lgc'>='lgc'>-->) tropisms ='lgc'>=/= meanings
="trms">trope='lgc'> = ="trms">affects that magnetize you
forces that pass through you and steer you
what should i do with ="nms">ajayeb='qstn'>?='lgc'> = what kind of meaning is requested of me='qstn'>? ='strcls'>****what is my ="trms">obligation to the meaning i am seeking='qstn'>?='strcls'>**** ='lgc'>[='lgc'>=/= Mette's work='lgc'>]
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to bring to BOZAR project with ="frds scrmbld"nttrm="Godard">Goda into my ="trms">interest in geo-feminism
the ="trms">question of naming, of taxonomy ='lgc'>='lgc'>--> a way of being into connectedness
='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb studies = ='strcls'>**how to in="trms">herit ="trms">natural ="trms">history otherwise='strcls'>**, how to think about ="trms">natural ="trms">history, embracing other (than western) ="trms">heritages of ="trms">natural ="trms">history that enlarges the ="trms">world for us and the ones we are living with
plantation ="trms">system='lgc'>:
="lstsrd">1. radical simplification, elimination of whole ="trms">categories of players (in ="trms">systemic encounters)
="lstsrd">2. radical substitution, whole domains (plant life, ="trms">animal life, human labor ="trms">system in ="trms">interaction with ="trms">animals and plants and microbs) are substituted
='lgc'>='lgc'>==> radical break of connection to place
='lgc'>='lgc'>==> release of numbers ='lgc'>: value added processes based on the management of numbers
="large lg26" stl="font-size:109%">
to look at the planetary shape of some of our problems
="prgrph">-s="trms">cene='lgc'> = condition of...
scenography ='lgc'>='lgc'>--> ‘s="trms">cene’ is a visual spatial way of thinking about what makes the ‘condition’ of something
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
(="ppl">="ppl">Calvert on The ="trms">Nature of ="trms">Difference ="trms">book ='at'>@="frds scrmbld">Quinsy)
rise of population genomics
="lsts lst1">•efforts like Human Genome project ='lgc'>='lgc'>--> refusing to afford a genetic basis for race ="trms">categories
="lsts lst1">•tools to identify “deep ="trms">ancestry” (indicating a geographic o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin in pre="trms">history)
postracial politics
recreational genomics ='lgc'>--mutating='lgc'>='lgc'>--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and ="trms">membership
(purchasers of) ='strcls'>**genome='lgc'> = ="trms">book of life='strcls'>** ='lgc'>='lgc'>==> racialized and medicalized subjects
='strcls'>*mutated racial discourses='strcls'>*
renaissance of race ="trms">categories
="trms">science has the ="trms">authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a ="trms">scientific debate because='lgc'>:
="lstsrd">1- they feel out of their depths ="trms">interpreting ="trms">scientific ="trms">data
="lstsrd">2- they resist ="trms">scientific ="trms">authority in ="trms">response to well-documented instances of ="trms">scientific exploration of people of color
="lstsrd">3- they may have surrendered to ="trms">science the work of settling ="trms">matters of fact, keeping hermeneutics and textual ="trms">matters for themselves
="trms">science and ="trms">technology studies ='lgc'>='lgc'>--> ='strcls'>*tracing objects through the practices and discourses that produce them as settled ="trms">matters of fact, made, but not made up='strcls'>*
="large lg14" stl="font-size:102%">
(tracking) ="trms">social and legal arrangements ='lgc'>==producing='lgc'>='lgc'>==> race
='strcls'>***="trms">science is ="trms">coded as the ="trms">interpreter of ="trms">nature in western discourse='strcls'>*** ='lgc'>='lgc'>--> ='thdf'>that is why i have to study ="trms">science in ='mywrk'>my research on ="trms">bestiaries
Hammond ='lgc'>+ Herzig on how ="trms">scientific practices across disciplines describe and create what thereby becomes ='strcls'>*="trms">naturalized ="trms">difference='strcls'>* (='lgc'>=/= describing the ="trms">nature of ="trms">difference itself)
(learn from Hammond ='lgc'>+ Herzig ='lgc'>='lgc'>-->)
source ="trms">material ='lgc'>='lgc'>--> organize ='and'>& comment ='lgc'>--sustain='lgc'>='lgc'>--> argument
='lgc'>+ ="trms">questions that point the ="trms"nttrm="already,spread">reader to discoursive moves and modes of attention of the ="trms">author (='lgc'>=/= ="frds scrmbld">Quinsy's ملانقطى pedantic exploration of racism)
(politically correcting the popular understanding of race ='lgc'>=/=) to show the unsettled and ongoing ="trms">nature of the debate. ='lgc'>[asking ="trms"nttrm="already,spread">readers='lgc'>] to track the rise and permutation of various features of the argument
='lgc'>[asking Captain America ='lgc'>--anatomical='lgc'>='lgc'>-->='lgc'>] “in what larger political, economic, and ="trms">social contexts might ears, noses, index fingers, or brains hemispheres attract attention as re="trms">liable signs of racial ="trms">difference='qstn'>?”
some wrong ideas='lgc'>:
="lsts lst1">•adaptation to new environments signals evolution (='lgc'>='lgc'>~= degenerating groups would eventually cease to exist)
="lsts lst1">•high mortality rates could signal problems in work and living condition
="lsts lst1">•sexual di="trms">morphism thought to be a component of degeneration
="lsts lst1">•“more often than not, the views of ="trms">society have shaped ="trms">science rather than the other way around. in this instance, it may be time for ="trms">science to reshape the views of ="trms">society.” ='lgc'>[='lgc'><='lgc'>-- scary!='lgc'>]
="lsts lst1">•
="large lg30" stl="font-size:133%">
to start with political ="trms">agenda (good or bad) and fit evidence to that
political correctness (='lgc'>~ a ="trms">social ="trms">interest)
dogged persue of truth
='strcls'>*="trms">science's power to beguile اغفال ="trms">imagination='strcls'>* (for example genomics testing to discover and reveal “truths” about unknown ="trms">ancestry)
='lgc'>}='lgc'>='lgc'>--> (a post ="trms">World War II and post-holocaust aspiratoin='lgc'>:) ='strcls'>*the al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure here is to finally prove we are all the same under the skin, or at least that we have more in common than we had liked to admit='strcls'>* ='lgc'><='lgc'>-- another project for making race ="trms">matter, but ="trms">differently
(="frds scrmbld">Quinsy urgently need to learn) how not to be conversation stopper
Bland ='lgc'>+ Doan's Sexology Uncensored
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scope of information ="trms">science ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]document='lgc'>: organized physical evidence
new digital ="trms">technologies renews old ="trms">questions and also old confusions between medium, message, and meaning
document
ordniary information storage and retrieval ="trms">system='qstn'>?
bibliography='lgc'>:
="lsts lst1">•collecting
="lsts lst1">•preserving
="lsts lst1">•organizing (arranging)
="lsts lst1">•re="trms">presenting (describing)
="lsts lst1">•selecting (retrieving)
="lsts lst1">•reproducing (copying)
="lsts lst1">•disseminating
="lsts lst1">•
(of documents)
early 20th century ='lgc'>='lgc'>--> documentation adopted (in europe) instead of bibliography
='lgc'>[='strcls'>*='lgc'>]documentation='lgc'>: a set of ="trms">techniques developed to mange significant (or potentially significant) ='lgc'>[='strcls'>*='lgc'>]document='lgc'>: any expression of human thought (beyond ="trms">written texts)
='lgc'>='lgc'>~-> ='strcls'>*novel form of signifying objects='strcls'>*
objects bearing traces of...
='strcls'>*if you are informed by observation of it, you are looking at a document='strcls'>*
document='lgc'>: any ="trms">material basis for extending our knowl="trms"nttrm="knowledge,Knowledge">edge which is available for study or comparison
='strcls'>*capable of being used for='lgc'>:
="lsts lst1">•='strcls'>*reference='strcls'>*
="lsts lst1">•='strcls'>*study='strcls'>*
="lsts lst1">•='strcls'>*="trms">authority='strcls'>*
1951
document='lgc'>: evidence in support of a fact
any physical or ="trms">symbiotic sign, preserved or recorded, intended to re="trms">present, to reconstruct, or to de="trms">monstrate a physical or conceptual ="trms">phenomenon
='lgc'>='lgc'>--> viewed with access to evidence
='lgc'>=/= (concerned with) text
document ='lgc'>=/= ="nms">ajayeb's text object ='lgc'>[='lgc'>='lgc'>--> pop-up ="trms">book='lgc'>]
(object) (document='qstn'>?)
star in the sky no
photo of star yes
stone in river no
stone in museum yes
="trms">animal in ="trms">wild no
="trms">animal in ="trms">zoo yes
Briet's rules for determining when an object has become a document='lgc'>:
="lstsrd">1. there is ="trms">materiality
="lstsrd">2. there is intentionality
="lstsrd">3. the objects have to be processed (they have to be made into documents)
="lstsrd">4. there is a ="trms">phenomenological ="trms">position (the object is perceived to be a document)
indexicality='lgc'>: ='strcls'>*the quality of having been placed in an organized, meaningful ="trms">relationship with other evidence ='lgc'>='lgc'>--> gives an object its documentary status='strcls'>* ='lgc'>[='lgc'><='lgc'>-- for who and why is this useful='qstn'>?='lgc'>]
="trms">modernist mentality='lgc'>:
="lsts lst1">•="trms">scientific management
="lsts lst1">•standardization
="lsts lst1">•bibliographic control
='lgc'>--as='lgc'>='lgc'>--> complementary and ="trms">mutually reinforcing bases for achieving progress
spiritual movement of ="trms">anthroposophy ='lgc'>='lgc'>--> cognitive aspects of the medium of the message
='lgc'>='lgc'>==> document='lgc'>: re="trms">pository of an expressed thought ='lgc'>+ spiritual character
1963
document='lgc'>: micro-thought on a flat surface (fit for physical handling, transport across space, and preservation through time)
cultural ="trms">anthropology ='lgc'>='lgc'>--> “="trms">material culture” ='lgc'>='lgc'>--> onject as document
artifacts contribute important evidence in the documentation and ="trms">interpretation of experience
artistic research='lgc'> = ="trms">aesthetic object ='lgc'>+ signifying object
="trms">semiotics
information ="trms">sciences
="ppl">Barthes ='lgc'>='lgc'>--> object-as-sign
there is always a meaning which overflows the object's use
text='lgc'>: patterns of ="trms">social ="trms">phenomena not made of words or numerals
='lgc'>[signs have to be treated a something invented='lgc'>]
='strcls'>*="trms">social construction of meaning='strcls'>* ='lgc'>='lgc'>==> viewer's perception of the significance and evidential مدرکى character of documents ='lgc'>='lgc'>==> “relevance” is now considered to be ="trms">situational and ascribed by the viewer (in digital)
='lgc'>}='lgc'><='lgc'>== the property of being a sign is not a ="trms">natural property ='lgc'><='lgc'>== ='strcls'>***property is given to objects='strcls'>***
Wikipedia='lgc'>: all signifying objects (points to) ='lgc'>='lgc'>~='lgc'>~> forensic ="trms">aesthetic='lgc'>: all evidence='lgc'> = signifying فوری (easy ='lgc'>+ immediate) ='lgc'>=/= ="trms">aesthetic object فرار (volatile)
object in evidence ='lgc'>='lgc'>--> offer it as evidence by the way it is arranged, indexed, ="trms">presented
its manner ='lgc'>='lgc'>--> in arranging ="trms">material so that someone may be able to make use of it as new evidence for some purpose (='lgc'>=/= finding ="trms">material that al="trms"nttrm="already,spread">ready is in evidence)
what is a digital document='qstn'>?
='lgc'>--Buckland='lgc'>='lgc'>--> becomes more problematic, unless we re="trms">member the path of reasoning underlying the largely forgotten discussions of Otlet's objects and Briet's antelope
='strcls'>**documenting the antelope='strcls'>** ='lgc'>=/= ="nms">ajayeb
antelope='lgc'>: Ethiopian word for the elusive unicorn
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="ppl">="ppl">Calvert
="trms">technobibliocapital
librarians cannot hope to really change how people seek knowl="trms"nttrm="knowledge,Knowledge">edge in libraries (they are not ='strcls'>*information awareness office='strcls'>* ='lgc'>='lgc'>~= news ="trms">agency)
will to knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--manifest='lgc'>='lgc'>--> in a massive electronic ="trms">data processing project
='lgc'>[='strcls'>*='lgc'>]library ="trms">science='lgc'>: a set of practices for producing knowl="trms"nttrm="knowledge,Knowledge">edge in subjects ='lgc'>='lgc'>--> ='strcls'>*producing subjects through knowl="trms"nttrm="knowledge,Knowledge">edge production='strcls'>*
patron='lgc'>: certain kinds of subjects (='lgc'>=/= citizen), ="trms">consumers with an abiding ="trms">market rationality and an ="trms">interest in individua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list private space
enmeshed in practices of classification, circulation, collection
="trms">technology ='lgc'>+ libraries ='lgc'>+ capital
="lsts lst1">•capital='lgc'>: ="trms">social, political, economic, and other ="trms">relationships crystallized in things, in="trms"nttrm="cluster,club">cluding ="trms">books and libraries
="lsts lst1">•biblio='lgc'>: libraries, ="trms">books, knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•="trms">techno='lgc'>: ="trms">technologies (both silicon-based and not) that make producing, storing, and reproducing knowl="trms"nttrm="knowledge,Knowledge">edge possible and efficient
="trms">technology and capital shaping library practices ='lgc'>[and animation of ="trms">animal practices='qstn'>? ='lgc'>='lgc'>--> emphasize ="trms">animal geography='lgc'>]
(legacy of bibliography and ="trms">book collecting) 1930 ='lgc'>='lgc'>--> library practice centered on the development of bibliographic standards emphasizing procedures for identifying and indexing ="trms">authors and tides
(21st century) democracy of texts, collaboration with autodidacticism and public education, is now giving itself over to the ='strcls'>*circulation of commodities='strcls'>*
='strcls'>**the subjects produced through 21st century librarianship are customers and ="trms">consumers='strcls'>** (who seeks content ='lgc'>=/= knowl="trms"nttrm="knowledge,Knowledge">edge)
new librarian ='lgc'>='lgc'>--> new freedom of information ='lgc'>='lgc'>--> free ="trms">market (in the form of atomized particles of “microcontent” allowing free-floating information to be freely accessed via computers and ="trms">networks, without the censorious mediation of ="trms">embodied librarians)
libraries ='lgc'>='lgc'>--> ="trms">techniques for ordering (='lgc'>='lgc'>~-> discourse of standardization)
="large lg22" stl="font-size:114%">
(shifting) ways the library has operated alongside the state as a disciplinary ='and'>& ideological ="trms">apparatus
="lsts lst1">•18th century ='lgc'>='lgc'>--> national library
="lsts lst1">•19th century ='lgc'>='lgc'>--> new ="trms">techniques for ordering, discourse of standardization and order (in the library) ='lgc'>+ searching and retrieval external to the mind of the librarian
="lsts lst1">•19th century ='lgc'>='lgc'>--> ='lgc'>[emerging understanding of the role of ="trms">literacy in worker self improvement ='lgc'>='lgc'>==>='lgc'>] public library ='lgc'><='lgc'>='lgc'>==> a project of nation, citizenship, democracy, self-betterment, universal education ='lgc'>+ concurrent with a ="trms">serious reconstitution of hierarchies of access to ="trms">books
="lsts lst1">•late 19th century ='lgc'>='lgc'>--> paterna="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list financial auspices of Andrew Carnegie (who funded 1689 library buildings) for the explicit objective of the self-education of
workers and immigrants ='lgc'>--purpose='lgc'>='lgc'>--> acculturation and assimilation
="lsts lst1">•Paul Otlet ='lgc'>='lgc'>--> universal decimal classification 1899
="lsts lst1">•late 20th century ='lgc'>='lgc'>--> dreams of intelligent computers and objectivized information ="trms">science ='lgc'>: (from) library school ='lgc'>--to='lgc'>='lgc'>--> school of information management ="trms">systems
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*schematization efforts='strcls'>* ='lgc'>='lgc'>--> (20th century) library ="trms">science (continue producing itself) as a cooperative venture of flourishing information ='lgc'>[triumphant rationalism='lgc'>]
="lsts lst1">•standardization
="lsts lst1">•automation
="lsts lst1">•propagate
="lsts lst1">•expand
(in the name of) democratization ='and'>& civil ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
library ='lgc'>==contribute='lgc'>='lgc'>==> to the civic sphere='lgc'>:
="lsts lst1">•providing the information
="lsts lst1">•providing ='strcls'>*behaviors='strcls'>* necessary for appropriate citizenship
library ='lgc'>='lgc'>==> classification ="trms">system (DDC) ='lgc'>='lgc'>--> general knowl="trms"nttrm="knowledge,Knowledge">edge organization tool
late 20th century neo-liberal rationality ='lgc'>==intensify='lgc'>='lgc'>==>
="lsts lst1">•moral directive for self-betterment (as workers)
="lsts lst1">•reorienting the ="trms">relation of subjects (toward the state and the ="trms">social) as one of ="trms">consumership
='lgc'>+ shift in the de="trms">finition of knowl="trms"nttrm="knowledge,Knowledge">edge
="trms">technobibliocapital ='lgc'>='lgc'>--> (new era of) ordering texts ='and'>& subjects
='lgc'>[='strcls'>*appreciative ='lgc'>=/= affirmative='strcls'>* ='lgc'><='lgc'>-- learning from ="ppl">="ppl">Calvert, we can be appreciative but not affirmative='lgc'>]
='lgc'>[to be critical =='lgc'>] ='strcls'>****not to='lgc'>:
="lsts lst1">•dismiss X (by thinking of it as) ="trms">composed entirely of domination ='lgc'>[='lgc'><='lgc'>-- ='at'>@="nms">apass, ="frds scrmbld">Pierre='lgc'>] ='lgc'>='lgc'>~= to laud something as a timeless ideal
="lsts lst1">•evoke a sense of relief that we have X that are free (of power ="trms">relations, freely available to all, and filled with free-flowing information)
='lgc'>}='lgc'>='lgc'>--> ="trms">historical ='lgc'>+ ="trms">present ='lgc'>+ future-looking ="trms">formulations of X
="lsts lst1">•reverence for libraries of long gone days...
="lsts lst1">•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
="lsts lst1">•libraries as the saviors of the people...
="lsts lst1">•as just another manifestation of government intrusion (paternalism, library='lgc'>: robust civilizing ="trms">apparatuses, an ideal phil="trms">anthropic gift)...
='lgc'>--="ppl">="ppl">Calvert='lgc'>='lgc'>--> ='strcls'>**libraries are potent resources with vast possibilities for creating the ="trms">worlds we inhabit='strcls'>** ='lgc'>='lgc'>-->='lgc'>[='strcls'>*='lgc'>]library='lgc'>: (collectively produced ='lgc'>~ both collectively funded and collected from many sources) vibrant sites of knowl="trms"nttrm="knowledge,Knowledge">edge generation ='lgc'>+ of power (for those who generate knowl="trms"nttrm="knowledge,Knowledge">edge through libraries in turn diffuse this knowl="trms"nttrm="knowledge,Knowledge">edge through other places and other people)
="large lg26" stl="font-size:134%">
without a robust de="trms">finition of power ='lgc'>==="ppl">="ppl">Calvert='lgc'>='lgc'>==> librarians have been unable to see or ="trms">articulate how libraries have been in the service of disciplining subjugating power (a power that is productive not just for ="trms"nttrm="already,spread">readers but of ="trms"nttrm="already,spread">readers)
..weak appeals to ="trms">market freedom
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service-dominant logic='lgc'> = an enframing act ='lgc'>='lgc'>--> a way of framing the ="trms">world (which like all logics) chooses what to in="trms"nttrm="cluster,club">clude and what to ex="trms"nttrm="cluster,club">clude from its frame of investigation and theory ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> how it enframes the ="trms">world
="trms">marketing ="trms">history ='lgc'>='lgc'>--> (delineated between) “="trms">material (raw) resources ='lgc'>=/= im="trms">material (dynamic) resources”
resources-assets-capabilities
(in math)
operand='lgc'>: passive objects that are manipulated (3, 5)
operator='lgc'>: ="trms">specific actions that act upon operands (='lgc'>+, x)
importance of the operand resource
="prgrph">-the relative role of operand resources began to shift in the late 20th century as humans began to realize that ="trms">skills and knowl="trms"nttrm="knowledge,Knowledge">edge were the most important types of resources
operand resource='lgc'>: (raw ="trms">material and land) an act is performed on them ='lgc'>=/= operant resource='lgc'>: (="trms">technologies, knowl="trms"nttrm="knowledge,Knowledge">edge, ="trms">skill) those employed to act on operand resources
='lgc'>}='lgc'>='lgc'>--> a conceptual separation with roots in ="trms">Greek philosophy='lgc'>:
="lsts lst1">•="ppl">Plato='lgc'>: “="trms">material ="trms">embodiment='lgc'> = distraction to true knowl="trms"nttrm="knowledge,Knowledge">edge”
="lsts lst1">•="ppl">Descartes='lgc'>: privileging of mental life over physical ="trms">matter
='lgc'>='lgc'>==> we in="trms">herit this style of philosophy (in the west) that values formal abstract objectless thinking as the standard canonical way of knowing the ="trms">world
='lgc'>='lgc'>--> ='strcls'>*information age='strcls'>*='lgc'>:
="lsts lst1">•endorses the pre-eminence of the im="trms">material and dis="trms">embodies (mind, ="trms">skill, mental life) over the ="trms">material and ="trms">embodied (brute ="trms">matter, physicality)
="lsts lst1">•celebrate a ='strcls'>*culture of de="trms">materiality='strcls'>*
="lsts lst1">•
='lgc'>=/= object oriented philosophy='lgc'>:
="lsts lst1">•="ppl">Heidegger's theory of tool-being
="lsts lst1">•="ppl">="ppl">Latour's displacement of the human proposed by the actor-="trms">network theory
="lsts lst1">•="ppl">Merleau-Ponty's ="trms">sensual ="trms">phenomenology
="lsts lst1">•
(continental philosophy ='lgc'>+ analytical philosophy in West ='lgc'>='lgc'>-->) ='strcls'>**philosophies of access='strcls'>** to the ="trms">world ='lgc'>: they assume that the human-="trms">world gap is the privileged site of all ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous philosophy
="trms">interest in human access to objects ='lgc'>[='lgc'>='lgc'>--> cor="trms">relationism='lgc'>: if things exists, they do so only for us='lgc'>] ='lgc'>=/=='qstn'>? ="trms">interest in objects
(in ="trms">marketing ="trms">literature)
="lsts lst1">•operant resources='lgc'>:
human sophisticated
cultural strategic
active dynamic
="trms">agentic im="trms">material
specialized intelligent
="trms">relational primary
='strcls'>*in="trms">finite='strcls'>*
='lgc'>--link='lgc'>='lgc'>--> to notions of progrss and achievement in contemporary ="trms">society
="lsts lst1">•operand resources='lgc'>:
inhuman machine-like
basic stuff
functional physical
inanimate raw
inert less important
secondary lesser
tangible subordinate
='strcls'>*="trms">finite='strcls'>*
service-dominant logic ='lgc'>{
="lsts lst1">•operant ='lgc'>='lgc'>--> in="trms">finite ='lgc'>='lgc'>--> human's ="trms">skill
="lsts lst1">•operand ='lgc'>='lgc'>--> ="trms">finite ='lgc'>='lgc'>--> ="trms">world's ="trms">material
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service-dominant logic ='lgc'>='lgc'>==> a cut (“='lgc'>=/=”) ='lgc'>='lgc'>--> operant resources will take these sluggish raw inherently secondary ="trms">materials and act on them to whisk them into something valuable
='lgc'>--="ppl">="ppl">Barad='lgc'>='lgc'>--> every act of observation makes a “cut” in what is otherwise an indissolubly unauflösbare entangled ="trms">natural-cultural universe ='lgc'>: ='strcls'>*every new way of observation cuts open new logics ='lgc'>='lgc'>==> undermines what is known ='lgc'>+ what can be known='strcls'>*
='lgc'>[='strcls'>*='lgc'>]operand resources='lgc'>: resources which require action to create benefit
='lgc'>--='not'>✕='lgc'>='lgc'>--> crucial scenarios where operand resources (forests, sea beds, topsoil) require the op="trms">posite of action (unused or underused) in order to create or maintain (their intrinsic) value
='strcls'>*value-in-use='lgc'>: somthing is assessed ="trms">according to the use a ="trms">consumer has for it
='strcls'>*value-in-underuse ='lgc'>='lgc'>--> (tourism's) deserted beaches, unspoiled countryside, uninhabited ruins
='thdf'>for example brand management implicitly leverages the concept of ='strcls'>*value-in-underuse='strcls'>*
brands are often valuable for the very fact that they are underused ='lgc'>: when their use is confined to small ="trms">communities, enabling them to maintain their cultural capital (ex="trms">="trms"nttrm="cluster,club">clusivity or authenticity)
='strcls'>*vlaue-in-context='lgc'>: value is conceived as something that is collectively co-created by multiple actors
='thdf'>for example in service-dominant logic an operant resource like ='strcls'>*brand vlaue='strcls'>* is one which is externally-based and dynamically determined in the context (cannot be own by a single actor) ='lgc'>='lgc'>--> ='strcls'>*="trms">consumers might co-derive ="trms">affective cognitive ="trms">social value in creating the brand but economic value that accrues as a result belongs entirely to the brand's shareholders='strcls'>* ='lgc'>[='lgc'>='lgc'>--> issue with fandom='lgc'>]
='thdf'>for example ='strcls'>*="trms">affective value='strcls'>*='lgc'>: when vlaue lies in the general sentiment of a ="trms">networked group of actors
(in ="trms">marketing's theory of value creation) the ='strcls'>*role of the ="trms">consumer='strcls'>* in the value creation process is now explicitly recognized and ="trms">articulated (incorporated) through compelling concepts such as cocreation, coproduction, ='strcls'>*prosumerism='strcls'>* ='lgc'>[an individual who both ="trms">consumes ='and'>& produces='lgc'>]
='at'>@="nms">apass collaborative environments
='lgc'>[="trms">consumer research='lgc'>]
recognizing the ways in which ="trms">consumers and ="trms">consumption are both productive and value-adding
Holbrook's topology of ="trms">consumer value
value is active='lgc'> = when it entails physical or mental manipulation of an object
value is reactive='lgc'> = when things are done by a product to the ="trms">consumer (objects act on ="trms">consumers to create value)
xxxxxx
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Hayles
(to take) a problem-based approach ='lgc'>='lgc'>--> taking a problem and looking for solutions ='lgc'>=/= investigating problematics (='lgc'><='lgc'>-- humanities ='lgc'>[and art='lgc'>])
what are the reward structures in artistic research='qstn'>? (the way a work is recognized and validated by the field)
post="trms">literacy
the future of human ='and'>& the future of ="trms">writing are entwined
meaning='lgc'> = resistance
to be human='lgc'> = to resist ="trms">techno-="trms">language
an informed ="trms">scientific-="trms">literate and humanistically educated public ='lgc'>='lgc'>==> democracy
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(mass media) cultural standing (and standard) of live performance
paradigm of televisual ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> digital
(Auslander ="trms">historicizing) liveness ='lgc'>='lgc'>--> ="trms">historical (='lgc'>=/= ="trms">ontological)
ideology of authenticity (in live music)
at the level of cultural economy ='lgc'>='lgc'>--> theatre (live performance) ='lgc'>=/= mass media
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='lgc'>[why is contemporary art so reluctant to describe our experience of digitized life='qstn'>? ='lgc'>--Bishop='lgc'>='lgc'>-->='lgc'>] digital ='lgc'>='lgc'>~= ="trms">code (inherently alien to human perception) ='lgc'>='lgc'>--> a ="trms">linguistic model
="ppl">Guy ="ppl">Debord ='lgc'>='lgc'>--> (='strcls'>*physical and the ="trms">social were pitched against the virtual [...]