[...]direct ="trms">marketing ='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...)
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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'>?)
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="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)
='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)
="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'>~= better ="nms">Cinderella (learning ="trms">pragmatism from ="nms">Cinderella='lgc'>: how to think and act with the evil sisters='qstn'>?)
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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'>*
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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'>~= honouring the problem ='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'>[='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'>?”
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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
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='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
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
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(="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'>*
(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
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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'>?”
="large lg4" stl="font-size:110%">
some wrong ideas='lgc'>:
="lsts lst1">•adaptation to new environments signals evolution (='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[...]