[...]llss="trms"nttrm="knowledge,Knowledge">edge that looked like devoid of any lss="trms">imaginable consequences came to lss="trms">matter (acquired an importance nobody would contest)
lss="prgrph">-relevance may be lost in lss="trms">translation
ls clss='strcls'>*ls>lss="trms">ecology of dynamic and fragile patterns of relevance, of modes of lss="trms">mattering for oneself and for others (Savransky)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>relevance<lgc clss='lgc'>:lgc> a sense that there is value beyond ourselves (something that is not ourselves, lss="trms">matters) <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (daring to connect the) speculative <lgc clss='lgc'>+lgc> ethical <lgc clss='lgc'>+lgc> practical
(risk of) to renounce ls clss='strcls'>*ls>knowllss="trms"nttrm="knowledge,Knowledge">edge as a lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightls clss='strcls'>*ls> <lgc clss='lgc'>+lgc> embrace ls clss='strcls'>*ls>knowllss="trms"nttrm="knowledge,Knowledge">edge's achievement as an eventls clss='strcls'>*ls>


<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
(ego engineering)


ls clss='strcls'>***ls><lgc clss='lgc'>[lgc>2<lgc clss='lgc'>]lgc>device of anonymity (“to protect people”) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> distributes expertise, and builds induces performs an alss="trms">symmetry of roles
<lsts clss="lsts lst1">•the imperative of delss="trms">ontology
lsts> <lsts clss="lsts lst1">•(can be) a regime of insult
lsts>
<lrg clss="large lg2" stl="font-size:110%"> “you, the refugees” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an anonymous mass marked with ls clss='strcls'>**ls>an identity that they had not chosen, and from which they cannot invent themselvesls clss='strcls'>**ls>

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 clss='lgc'>[lgc>secretus<lgc clss='lgc'>:lgc> to separate, to isolate<lgc clss='lgc'>]lgc>
lrg>

(what we like to think about in lss="nms">apass) to reflect on what anonymity can produce in other research lss="trms">situations
<lgc clss='lgc'>[lgc>instead of asking “what the body does/produceslss='qstn'>?” <lgc clss='lgc'>=/=lgc> what lss="frds">Sina's body does for the spider in his roomlss='qstn'>? what Ninja Turtles body does for Iron Manlss='qstn'>? what anonymous refugee body does for lss="frds scrmbld">Xirilss='qstn'>? what Jane Fonda body does for lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Lauralss='qstn'>? etc.<lgc clss='lgc'>]lgc>

ls clss='strcls'>***ls>anonymity <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> identityls clss='strcls'>***ls>
(the lss="trms">position of “subject” in an investigation is created by erasing the name)
<lsts clss="lsts lst1">•“feel free to say anything you want” or “speak without fear"<lgc clss='lgc'> = lgc>your words will have no consequences
lsts> <lsts clss="lsts lst1">•they are always at risk of putting people in lss="trms">situations where they are unlikely to be lss="trms">interesting lss='and'>& unlikely to be lss="trms">interested
lsts>
l clss="ppl">l clss="ppl">Despretl>l>'s lss="trms">interview where an exchange really meant something <lgc clss='lgc'>=/=lgc> Mette's notion of nothing means anymore except the absurd lss="trms">gesture that announces meaninglessness of itself


inquiry<lgc clss='lgc'> = lgc>experience lss='and'>& experimentation, ls clss='strcls'>*ls>testing lss='and'>& putting into continuity an ensemble of experiencesls clss='strcls'>*ls>
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 lss="trms">relation to which investigator develops lss="trms">skills, desires, knowllss="trms"nttrm="knowledge,Knowledge">edge or lss="trms">science
|
ls clss='strcls'>*ls>inquiry<lgc clss='lgc'>: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 clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (Kimiavi's) logic of creative experimentation <lgc clss='lgc'>=/=lgc> logic of logic of discovery
|
ls clss='strcls'>*ls>creative dimension (of every fieldwork)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•(it may) take the form of a device that sparks the creation of thoughts
lsts> <lsts clss="lsts lst1">•(it may) transform the lss="trms">relationship between the enquirer and the one she is addressing
lsts> <lsts clss="lsts lst1">•(it may) disclose some dimensions of the lss="trms">situation that were not visible or felt
lsts> <lsts clss="lsts lst1">•(it may) completely redefine what people actually docile
lsts> <lsts clss="lsts lst1">•
lsts>

lss="trms">positivist lss="trms">sociological approach<lgc clss='lgc'>:lgc> to discover a reality allss="trms"nttrm="already,spread">ready given, allss="trms"nttrm="already,spread">ready stabilized <lgc clss='lgc'>+lgc> procedures asserting this stability <lgc clss='lgc'>+lgc> lss="trms">questions wanting to be neutral <lgc clss='lgc'>+lgc> a large and distributed sample <lgc clss='lgc'>+lgc> a modest investigator<lgc clss='lgc'>:lgc> who disappears behind the strength of the lss="trms">data (l clss="ppl">l clss="ppl">Harawayl>l>)


<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>inquiry<lgc clss='lgc'>:lgc> studies what it creates while studying it, and the changes it provokes (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> we know this in art, lss='at'>@lss="nms">apass)

lss="prgrph">-can i no longer develop knowllss="trms"nttrm="knowledge,Knowledge">edge behind the back of those that i have lss="trms">questioned (my mother...)lss='qstn'>?

lss="nms">apass, lss='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 clss='lgc'>=/=lgc> lss="trms">mimesis (lss='at'>@lss="frds scrmbld">Marialena)


lss='at'>@lss="frds scrmbld">Pierre (from) critical analysis <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">pragmatism
ls clss='strcls'>***ls>we do not think or act “because” of lss="trms">social determination, but rather “with” themls clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> better lss="nms">Cinderella (learning lss="trms">pragmatism from lss="nms">Cinderella<lgc clss='lgc'>:lgc> how to think and act with the evil sisterslss='qstn'>?)


amateur<lgc clss='lgc'>:lgc> the one who develops an expertise, a lss="trms">love, a taste <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> dare to taste <lgc clss='lgc'>=/=lgc> dare to know<lgc clss='lgc'>]lgc>
l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leibnizl> addressed his inquiries to the ones who know, because they have cultivated a particular lss="trms">relationship (of the amateur) with the very issue he wanted to learn about (<lgc clss='lgc'>=/=lgc> to address inquiries to the ones who know by virtue of being a mere lss="trms">authority)
<lsts clss="lsts lst1">•l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leibnizl> proposed that woman should be addressed about the most important problem, that of the lss="trms">love (appropriate to give God) <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> because they are competent in the lss="trms">matter
lsts> <lsts clss="lsts lst1">•l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leibnizl><lgc clss='lgc'> = lgc>the master of abstraction <lgc clss='lgc'>--lgc>made<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>abstraction<lgc clss='lgc'> = lgc>a politeness of thoughtls clss='strcls'>**ls>lss='heart'>♥, <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>politeness<lgc clss='lgc'> = lgc>a constraint on creationls clss='strcls'>**ls>
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>****ls>(why ask women about lss="trms">lovelss='qstn'>? because) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>woman<lgc clss='lgc'>:lgc> the ones who refuse letting a duty to ‘speak truth’ls clss='strcls'>****ls>
lsts> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a real lss="trms">interest in thinking about and with lss="trms">love (<lgc clss='lgc'>=/=lgc> “school of lss="trms">love”)

when you do ls clss='strcls'>*ls>field philosophyls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>field<lgc clss='lgc'>:lgc> a field-to-be, a milieu, a collective, a lss="trms">situation <lgc clss='lgc'>=/=lgc> field as something that preexists our inquiry

(how in lss="nms">apass i did field philosophy and field inquiry <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> i made many times) lss="trms">situation-becoming-a-field (where you can learn something) needed<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">imagination
lsts> <lsts clss="lsts lst1">•tact
lsts> <lsts clss="lsts lst1">•daring
lsts> <lsts clss="lsts lst1">•opportunism
lsts> <lsts clss="lsts lst1">•humour
lsts> <lsts clss="lsts lst1">•
lsts>
l clss="ppl">l clss="ppl">Despretl>l> > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of lss="trms">response
she became lss="trms">interested in the very sophisticated way they think
(<lgc clss='lgc'>=/=lgc> lss="trms">social lss="trms">scientist's need to determinate the causes of something <lgc clss='lgc'>[lgc>designates it as an anomaly <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> impoverishing the object of study<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> asking “why people believelss='qstn'>?” or “how can we explain such an odd thing as people believing in a superlss="trms">natural beinglss='qstn'>?”)
(she explored and learned with people how they think <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>****ls>how they take care of what lss="trms">matters for them with thoughtsls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> takes the form (in the pilgrims experience) of <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>hesitation<lgc clss='lgc'>:lgc> a sign that identifies that thought is occuring lss='and'>& this thought is taking care of something that lss="trms">matters <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Attarl> Tazkirat al-Awliya<lgc clss='lgc'>]lgc>
forms of hesitation<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•openly contradictory alteration of lss="trms">positions
lsts> <lsts clss="lsts lst1">•a critical lss="trms">position (the apparition is not there)
lsts> <lsts clss="lsts lst1">•a lss="trms">position of belief
lsts> <lsts clss="lsts lst1">•using semantics or syntactic devices that introduce ambivalence
lsts> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Claverie learns to hesitate with them
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">ecological practice<lgc clss='lgc'>:lgc> a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>the practicioner is herself taking care of what lss="trms">matters with thoughts and learns to create (what l clss="ppl">l clss="ppl">Despretl>l> would call) the relevant ls clss='strcls'>*ls>milieu of thoughtls clss='strcls'>*ls>



<lrg clss="large lg34" stl="font-size:125%"> Matrix lss="trms">world<lgc clss='lgc'>:lgc> “lss="trms">consumer victim <lgc clss='lgc'>=/=lgc> resistant hacker fighter” and nothing else

if you are a student of ghosts <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you are competent in sensing the taste of ghosts
lrg>
<lgc clss='lgc'>{lgc>lss="trms">ancestors ate too much salt <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> descendants desire water<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">intersubjective lss="trms">nature of relss="trms">memberingls clss='strcls'>*ls>
lss="prgrph">-<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Despretl>l> > Kwon<lgc clss='lgc'>]lgc> true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the olss="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 lss="trms">presence of this other that the water becomes salty <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>***ls>the desire to relss="trms">member can be a desire that rises somewhere between the lss="trms">past and the lss="trms">presentls clss='strcls'>***ls>
lss="prgrph">-lss="trms">agencement<lgc clss='lgc'>:lgc> the act of comlss="trms">memoration lss="trms">responds to a desire, so one cannot choose whether it emanates from the one who is relss="trms">membered or the one who takes charge of relss="trms">membering <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the desire to be relss="trms">membered lss='and'>& the desire to relss="trms">member hold together <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> giving lss="trms">ontological lss="trms">priority to the lss="trms">imagination of the living<lgc clss='lgc'>]lgc>


what can i learn from lss="nms">Tehran's lss="trms">bestiary, from my mother, from unusual old lss="nms">iranian lss="trms">fables, from telegram lss="trms">animalslss='qstn'>?
<lsts clss="lsts lst1">•let myself be lss="trms">instructed by the events that my inquiry creates
lsts> <lsts clss="lsts lst1">•let myself be called by the enigma that will guide me inmy understanding of events
lsts> ls clss='strcls'>*ls>to be lss="trms">instructed <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> honouring the problem <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> following it up lss='and'>& letting oneself be led by it <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds scrmbld"nttrm="Alice,Shariati">Alice lss="trms">Wonderland chasing rabbits


ls clss='strcls'>****ls>lss="trms">questions do not call for explanation or elucidation, lss="trms">questions call for creationls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>riddles<lgc clss='lgc'>:lgc> the beginnings of lss="trms">stories <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> set those who are summoned by the enigma to work in a particular way<lgc clss='lgc'>:lgc> “what manner of living will make it possible to understand these riddlesslss='qstn'>?”

riddle<lgc clss='lgc'>:lgc> key <lgc clss='lgc'>+lgc> guide

(speaking lss="trms">trope saying senses <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) tropisms <lgc clss='lgc'>=/=lgc> meanings

lss="trms">trope<lgc clss='lgc'> = lgc>lss="trms">affects that magnetize you
forces that pass through you and steer you

what should i do with lss="nms">ajayeblss='qstn'>?<lgc clss='lgc'> = lgc>what kind of meaning is requested of melss='qstn'>? ls clss='strcls'>****ls>what is my lss="trms">obligation to the meaning i am seekinglss='qstn'>?ls clss='strcls'>****ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> Mette's work<lgc clss='lgc'>]lgc>

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

to bring to BOZAR project with lss="frds scrmbld"nttrm="Godard">Goda into my lss="trms">interest in geo-feminism
the lss="trms">question of naming, of taxonomy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a way of being into connectedness

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="nms">ajayeb studies = ls clss='strcls'>**ls>how to inlss="trms">herit lss="trms">natural lss="trms">history otherwisels clss='strcls'>**ls>, how to think about lss="trms">natural lss="trms">history, embracing other (than western) lss="trms">heritages of lss="trms">natural lss="trms">history that enlarges the lss="trms">world for us and the ones we are living with


plantation lss="trms">system<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. radical simplification, elimination of whole lss="trms">categories of players (in lss="trms">systemic encounters)
lstsrd> <lstsrd clss="lstsrd">2. radical substitution, whole domains (plant life, lss="trms">animal life, human labor lss="trms">system in lss="trms">interaction with lss="trms">animals and plants and microbs) are substituted
lstsrd> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> radical break of connection to place
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> release of numbers <lgc clss='lgc'>:lgc> value added processes based on the management of numbers

to look at the planetary shape of some of our problems

lss="prgrph">-slss="trms">cene<lgc clss='lgc'> = lgc>condition of...
scenography <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ‘slss="trms">cene’ is a visual spatial way of thinking about what makes the ‘condition’ of something

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
lrg>
(l clss="ppl">l clss="ppl">Calvertl>l> on The lss="trms">Nature of lss="trms">Difference lss="trms">book lss='at'>@lss="frds scrmbld">Quinsy)

rise of population genomics
<lsts clss="lsts lst1">•efforts like Human Genome project <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> refusing to afford a genetic basis for race lss="trms">categories
lsts> <lsts clss="lsts lst1">•tools to identify “deep lss="trms">ancestry” (indicating a geographic olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin in prelss="trms">history)
lsts>
postracial politics

recreational genomics <lgc clss='lgc'>--lgc>mutating<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and lss="trms">membership

(purchasers of) ls clss='strcls'>**ls>genome<lgc clss='lgc'> = lgc>lss="trms">book of lifels clss='strcls'>**ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> racialized and medicalized subjects

ls clss='strcls'>*ls>mutated racial discoursesls clss='strcls'>*ls>

renaissance of race lss="trms">categories

lss="trms">science has the lss="trms">authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a lss="trms">scientific debate because<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1- they feel out of their depths lss="trms">interpreting lss="trms">scientific lss="trms">data
lstsrd> <lstsrd clss="lstsrd">2- they resist lss="trms">scientific lss="trms">authority in lss="trms">response to well-documented instances of lss="trms">scientific exploration of people of color
lstsrd> <lstsrd clss="lstsrd">3- they may have surrendered to lss="trms">science the work of settling lss="trms">matters of fact, keeping hermeneutics and textual lss="trms">matters for themselves
lstsrd>

lss="trms">science and lss="trms">technology studies <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>tracing objects through the practices and discourses that produce them as settled lss="trms">matters of fact, made, but not made upls clss='strcls'>*ls>

(tracking) lss="trms">social and legal arrangements <lgc clss='lgc'>==lgc>producing<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> race


ls clss='strcls'>***ls>lss="trms">science is lss="trms">coded as the lss="trms">interpreter of lss="trms">nature in western discoursels clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>that is why i have to study lss="trms">science in lss='mywrk'>my research on lss="trms">bestiaries


Hammond <lgc clss='lgc'>+lgc> Herzig on how lss="trms">scientific practices across disciplines describe and create what thereby becomes ls clss='strcls'>*ls>lss="trms">naturalized lss="trms">differencels clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> describing the lss="trms">nature of lss="trms">difference itself)

(learn from Hammond <lgc clss='lgc'>+lgc> Herzig <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>)
source lss="trms">material <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> organize lss='and'>& comment <lgc clss='lgc'>--lgc>sustain<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> argument
<lgc clss='lgc'>+lgc> lss="trms">questions that point the lss="trms"nttrm="already,spread">reader to discoursive moves and modes of attention of the lss="trms">author (<lgc clss='lgc'>=/=lgc> lss="frds scrmbld">Quinsy's ملانقطى pedantic exploration of racism)

(politically correcting the popular understanding of race <lgc clss='lgc'>=/=lgc>) to show the unsettled and ongoing lss="trms">nature of the debate. <lgc clss='lgc'>[lgc>asking lss="trms"nttrm="already,spread">readers<lgc clss='lgc'>]lgc> to track the rise and permutation of various features of the argument
<lgc clss='lgc'>[lgc>asking Captain America <lgc clss='lgc'>--lgc>anatomical<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>]lgc> “in what larger political, economic, and lss="trms">social contexts might ears, noses, index fingers, or brains hemispheres attract attention as relss="trms">liable signs of racial lss="trms">differencelss='qstn'>?”


some wrong ideas<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•adaptation to new environments signals evolution (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> degenerating groups would eventually cease to exist)
lsts> <lsts clss="lsts lst1">•high mortality rates could signal problems in work and living condition
lsts> <lsts clss="lsts lst1">•sexual dilss="trms">morphism thought to be a component of degeneration
lsts> <lsts clss="lsts lst1">•“more often than not, the views of lss="trms">society have shaped lss="trms">science rather than the other way around. in this instance, it may be time for lss="trms">science to reshape the views of lss="trms">society.” <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> scary!<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•
lsts>

to start with political lss="trms">agenda (good or bad) and fit evidence to that
political correctness (<lgc clss='lgc'>~lgc> a lss="trms">social lss="trms">interest)
dogged persue of truth

ls clss='strcls'>*ls>lss="trms">science's power to beguile اغفال lss="trms">imaginationls clss='strcls'>*ls> (for example genomics testing to discover and reveal “truths” about unknown lss="trms">ancestry)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (a post lss="trms">World War II and post-holocaust aspiratoin<lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>the allss="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 admitls clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> another project for making race lss="trms">matter, but lss="trms">differently

(lss="frds scrmbld">Quinsy urgently need to learn) how not to be conversation stopper


Bland <lgc clss='lgc'>+lgc> Doan's Sexology Uncensored

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scope of information lss="trms">science <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>document<lgc clss='lgc'>:lgc> organized physical evidence

new digital lss="trms">technologies renews old lss="trms">questions and also old confusions between medium, message, and meaning

document
ordniary information storage and retrieval lss="trms">systemlss='qstn'>?

bibliography<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•collecting
lsts> <lsts clss="lsts lst1">•preserving
lsts> <lsts clss="lsts lst1">•organizing (arranging)
lsts> <lsts clss="lsts lst1">•relss="trms">presenting (describing)
lsts> <lsts clss="lsts lst1">•selecting (retrieving)
lsts> <lsts clss="lsts lst1">•reproducing (copying)
lsts> <lsts clss="lsts lst1">•disseminating
lsts> <lsts clss="lsts lst1">•
lsts> (of documents)

early 20th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> documentation adopted (in europe) instead of bibliography

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>documentation<lgc clss='lgc'>:lgc> a set of lss="trms">techniques developed to mange significant (or potentially significant) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>document<lgc clss='lgc'>:lgc> any expression of human thought (beyond lss="trms">written texts)
<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> ls clss='strcls'>*ls>novel form of signifying objectsls clss='strcls'>*ls>

objects bearing traces of...
ls clss='strcls'>*ls>if you are informed by observation of it, you are looking at a documentls clss='strcls'>*ls>

document<lgc clss='lgc'>:lgc> any lss="trms">material basis for extending our knowllss="trms"nttrm="knowledge,Knowledge">edge which is available for study or comparison
ls clss='strcls'>*ls>capable of being used for<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>referencels clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>studyls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>lss="trms">authorityls clss='strcls'>*ls>
lsts>
1951
document<lgc clss='lgc'>:lgc> evidence in support of a fact
any physical or lss="trms">symbiotic sign, preserved or recorded, intended to relss="trms">present, to reconstruct, or to delss="trms">monstrate a physical or conceptual lss="trms">phenomenon
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> viewed with access to evidence
<lgc clss='lgc'>=/=lgc> (concerned with) text

document <lgc clss='lgc'>=/=lgc> lss="nms">ajayeb's text object <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> pop-up lss="trms">book<lgc clss='lgc'>]lgc>

(object)    (documentlss='qstn'>?)
star in the sky    no
photo of star    yes
stone in river    no
stone in museum    yes
lss="trms">animal in lss="trms">wild    no
lss="trms">animal in lss="trms">zoo    yes


Briet's rules for determining when an object has become a document<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. there is lss="trms">materiality
lstsrd> <lstsrd clss="lstsrd">2. there is intentionality
lstsrd> <lstsrd clss="lstsrd">3. the objects have to be processed (they have to be made into documents)
lstsrd> <lstsrd clss="lstsrd">4. there is a lss="trms">phenomenological lss="trms">position (the object is perceived to be a document)
lstsrd>
indexicality<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>the quality of having been placed in an organized, meaningful lss="trms">relationship with other evidence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> gives an object its documentary statusls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> for who and why is this usefullss='qstn'>?<lgc clss='lgc'>]lgc>

lrg>
lss="trms">modernist mentality<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">scientific management
lsts> <lsts clss="lsts lst1">•standardization
lsts> <lsts clss="lsts lst1">•bibliographic control
lsts> <lgc clss='lgc'>--lgc>as<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> complementary and lss="trms">mutually reinforcing bases for achieving progress

spiritual movement of lss="trms">anthroposophy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cognitive aspects of the medium of the message
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> document<lgc clss='lgc'>:lgc> relss="trms">pository of an expressed thought <lgc clss='lgc'>+lgc> spiritual character

1963
document<lgc clss='lgc'>:lgc> micro-thought on a flat surface (fit for physical handling, transport across space, and preservation through time)

cultural lss="trms">anthropology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “lss="trms">material culture” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> onject as document
artifacts contribute important evidence in the documentation and lss="trms">interpretation of experience

<lrg clss="large lg1" stl="font-size:116%"> artistic research<lgc clss='lgc'> = lgc>lss="trms">aesthetic object <lgc clss='lgc'>+lgc> signifying object
lrg>
lss="trms">semiotics
information lss="trms">sciences
l clss="ppl">Barthesl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> object-as-sign
there is always a meaning which overflows the object's use
text<lgc clss='lgc'>:lgc> patterns of lss="trms">social lss="trms">phenomena not made of words or numerals


<lgc clss='lgc'>[lgc>signs have to be treated a something invented<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>lss="trms">social construction of meaningls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> viewer's perception of the significance and evidential مدرکى character of documents <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “relevance” is now considered to be lss="trms">situational and ascribed by the viewer (in digital)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> the property of being a sign is not a lss="trms">natural property <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ls clss='strcls'>***ls>property is given to objectsls clss='strcls'>***ls>


Wikipedia<lgc clss='lgc'>:lgc> all signifying objects (points to) <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> forensic lss="trms">aesthetic<lgc clss='lgc'>:lgc> all evidence<lgc clss='lgc'> = lgc>signifying فوری (easy <lgc clss='lgc'>+lgc> immediate) <lgc clss='lgc'>=/=lgc> lss="trms">aesthetic object فرار (volatile)

object in evidence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> offer it as evidence by the way it is arranged, indexed, lss="trms">presented
its manner <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in arranging lss="trms">material so that someone may be able to make use of it as new evidence for some purpose (<lgc clss='lgc'>=/=lgc> finding lss="trms">material that allss="trms"nttrm="already,spread">ready is in evidence)

what is a digital documentlss='qstn'>?
<lgc clss='lgc'>--lgc>Buckland<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> becomes more problematic, unless we relss="trms">member the path of reasoning underlying the largely forgotten discussions of Otlet's objects and Briet's antelope


ls clss='strcls'>**ls>documenting the antelopels clss='strcls'>**ls> <lgc clss='lgc'>=/=lgc> lss="nms">ajayeb
antelope<lgc clss='lgc'>:lgc> Ethiopian word for the elusive unicorn

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

l clss="ppl">l clss="ppl">Calvertl>l>
lss="trms">technobibliocapital

<lrg clss="large lg6" stl="font-size:101%"> librarians cannot hope to really change how people seek knowllss="trms"nttrm="knowledge,Knowledge">edge in libraries (they are not ls clss='strcls'>*ls>information awareness officels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> news lss="trms">agency)

will to knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>--lgc>manifest<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in a massive electronic lss="trms">data processing project

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>library lss="trms">science<lgc clss='lgc'>:lgc> a set of practices for producing knowllss="trms"nttrm="knowledge,Knowledge">edge in subjects <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>producing subjects through knowllss="trms"nttrm="knowledge,Knowledge">edge productionls clss='strcls'>*ls>

patron<lgc clss='lgc'>:lgc> certain kinds of subjects (<lgc clss='lgc'>=/=lgc> citizen), lss="trms">consumers with an abiding lss="trms">market rationality and an lss="trms">interest in individualss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list private space

enmeshed in practices of classification, circulation, collection

lss="trms">technology <lgc clss='lgc'>+lgc> libraries <lgc clss='lgc'>+lgc> capital
<lsts clss="lsts lst1">•capital<lgc clss='lgc'>:lgc> lss="trms">social, political, economic, and other lss="trms">relationships crystallized in things, inlss="trms"nttrm="cluster,club">cluding lss="trms">books and libraries
lsts> <lsts clss="lsts lst1">•biblio<lgc clss='lgc'>:lgc> libraries, lss="trms">books, knowllss="trms"nttrm="knowledge,Knowledge">edge
lsts> <lsts clss="lsts lst1">•lss="trms">techno<lgc clss='lgc'>:lgc> lss="trms">technologies (both silicon-based and not) that make producing, storing, and reproducing knowllss="trms"nttrm="knowledge,Knowledge">edge possible and efficient
lsts>
lss="trms">technology and capital shaping library practices <lgc clss='lgc'>[lgc>and animation of lss="trms">animal practiceslss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> emphasize lss="trms">animal geography<lgc clss='lgc'>]lgc>

(legacy of bibliography and lss="trms">book collecting) 1930 <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> library practice centered on the development of bibliographic standards emphasizing procedures for identifying and indexing lss="trms">authors and tides

(21st century) democracy of texts, collaboration with autodidacticism and public education, is now giving itself over to the ls clss='strcls'>*ls>circulation of commoditiesls clss='strcls'>*ls>

ls clss='strcls'>**ls>the subjects produced through 21st century librarianship are customers and lss="trms">consumersls clss='strcls'>**ls> (who seeks content <lgc clss='lgc'>=/=lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge)

new librarian <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> new freedom of information <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> free lss="trms">market (in the form of atomized particles of “microcontent” allowing free-floating information to be freely accessed via computers and lss="trms">networks, without the censorious mediation of lss="trms">embodied librarians)

libraries <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">techniques for ordering (<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> discourse of standardization)

(shifting) ways the library has operated alongside the state as a disciplinary lss='and'>& ideological lss="trms">apparatus
<lsts clss="lsts lst1">•18th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> national library
lsts> <lsts clss="lsts lst1">•19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> new lss="trms">techniques for ordering, discourse of standardization and order (in the library) <lgc clss='lgc'>+lgc> searching and retrieval external to the mind of the librarian
lsts> <lsts clss="lsts lst1">•19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>emerging understanding of the role of lss="trms">literacy in worker self improvement <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc><lgc clss='lgc'>]lgc> public library <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>lgc> a project of nation, citizenship, democracy, self-betterment, universal education <lgc clss='lgc'>+lgc> concurrent with a lss="trms">serious reconstitution of hierarchies of access to lss="trms">books
lsts> <lsts clss="lsts lst1">•late 19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> paternalss="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
lsts> workers and immigrants <lgc clss='lgc'>--lgc>purpose<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> acculturation and assimilation
<lsts clss="lsts lst1">•Paul Otlet <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> universal decimal classification 1899
lsts> <lsts clss="lsts lst1">•late 20th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> dreams of intelligent computers and objectivized information lss="trms">science <lgc clss='lgc'>:lgc> (from) library school <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> school of information management lss="trms">systems
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>schematization effortsls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (20th century) library lss="trms">science (continue producing itself) as a cooperative venture of flourishing information <lgc clss='lgc'>[lgc>triumphant rationalism<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•standardization
lsts> <lsts clss="lsts lst1">•automation
lsts> <lsts clss="lsts lst1">•propagate
lsts> <lsts clss="lsts lst1">•expand
lsts>
(in the name of) democratization lss='and'>& civil lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights

library <lgc clss='lgc'>==lgc>contribute<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to the civic sphere<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•providing the information
lsts> <lsts clss="lsts lst1">•providing ls clss='strcls'>*ls>behaviorsls clss='strcls'>*ls> necessary for appropriate citizenship
lsts>
library <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> classification lss="trms">system (DDC) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> general knowllss="trms"nttrm="knowledge,Knowledge">edge organization tool

late 20th century neo-liberal rationality <lgc clss='lgc'>==lgc>intensify<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•moral directive for self-betterment (as workers)
lsts> <lsts clss="lsts lst1">•reorienting the lss="trms">relation of subjects (toward the state and the lss="trms">social) as one of lss="trms">consumership
lsts> <lgc clss='lgc'>+lgc> shift in the delss="trms">finition of knowllss="trms"nttrm="knowledge,Knowledge">edge

lss="trms">technobibliocapital <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (new era of) ordering texts lss='and'>& subjects

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls>appreciative <lgc clss='lgc'>=/=lgc> affirmativels clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> learning from l clss="ppl">l clss="ppl">Calvertl>l>, we can be appreciative but not affirmative<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>[lgc>to be critical =<lgc clss='lgc'>]lgc> ls clss='strcls'>****ls>not to<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•dismiss X (by thinking of it as) lss="trms">composed entirely of domination <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss='at'>@lss="nms">apass, lss="frds scrmbld">Pierre<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> to laud something as a timeless ideal
lsts> <lsts clss="lsts lst1">•evoke a sense of relief that we have X that are free (of power lss="trms">relations, freely available to all, and filled with free-flowing information)
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">historical <lgc clss='lgc'>+lgc> lss="trms">present <lgc clss='lgc'>+lgc> future-looking lss="trms">formulations of X

<lsts clss="lsts lst1">•reverence for libraries of long gone days...
lsts> <lsts clss="lsts lst1">•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
lsts> <lsts clss="lsts lst1">•libraries as the saviors of the people...
lsts> <lsts clss="lsts lst1">•as just another manifestation of government intrusion (paternalism, library<lgc clss='lgc'>:lgc> robust civilizing lss="trms">apparatuses, an ideal phillss="trms">anthropic gift)...
lsts> <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Calvertl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>libraries are potent resources with vast possibilities for creating the lss="trms">worlds we inhabitls clss='strcls'>**ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>library<lgc clss='lgc'>:lgc> (collectively produced <lgc clss='lgc'>~lgc> both collectively funded and collected from many sources) vibrant sites of knowllss="trms"nttrm="knowledge,Knowledge">edge generation <lgc clss='lgc'>+lgc> of power (for those who generate knowllss="trms"nttrm="knowledge,Knowledge">edge through libraries in turn diffuse this knowllss="trms"nttrm="knowledge,Knowledge">edge through other places and other people)
lrg>
without a robust delss="trms">finition of power <lgc clss='lgc'>==lgc>l clss="ppl">l clss="ppl">Calvertl>l><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> librarians have been unable to see or lss="trms">articulate how libraries have been in the service of disciplining subjugating power (a power that is productive not just for lss="trms"nttrm="already,spread">readers but of lss="trms"nttrm="already,spread">readers)

..weak appeals to lss="trms">market freedom

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

service-dominant logic<lgc clss='lgc'> = lgc>an enframing act <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a way of framing the lss="trms">world (which like all logics) chooses what to inlss="trms"nttrm="cluster,club">clude and what to exlss="trms"nttrm="cluster,club">clude from its frame of investigation and theory <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how it enframes the lss="trms">world

lss="trms">marketing lss="trms">history <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (delineated between) “lss="trms">material (raw) resources <lgc clss='lgc'>=/=lgc> imlss="trms">material (dynamic) resources”

resources-assets-capabilities

(in math)
operand<lgc clss='lgc'>:lgc> passive objects that are manipulated (3, 5)
operator<lgc clss='lgc'>:lgc> lss="trms">specific actions that act upon operands (<lgc clss='lgc'>+lgc>, x)

importance of the operand resource
lss="prgrph">-the relative role of operand resources began to shift in the late 20th century as humans began to realize that lss="trms">skills and knowllss="trms"nttrm="knowledge,Knowledge">edge were the most important types of resources

operand resource<lgc clss='lgc'>:lgc> (raw lss="trms">material and land) an act is performed on them <lgc clss='lgc'>=/=lgc> operant resource<lgc clss='lgc'>:lgc> (lss="trms">technologies, knowllss="trms"nttrm="knowledge,Knowledge">edge, lss="trms">skill) those employed to act on operand resources
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a conceptual separation with roots in lss="trms">Greek philosophy<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•l clss="ppl">Platol><lgc clss='lgc'>:lgc> “lss="trms">material lss="trms">embodiment<lgc clss='lgc'> = lgc>distraction to true knowllss="trms"nttrm="knowledge,Knowledge">edge”
lsts> <lsts clss="lsts lst1">•l clss="ppl">Descartesl><lgc clss='lgc'>:lgc> privileging of mental life over physical lss="trms">matter
lsts> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> we inlss="trms">herit this style of philosophy (in the west) that values formal abstract objectless thinking as the standard canonical way of knowing the lss="trms">world

<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>information agels clss='strcls'>*ls><lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•endorses the pre-eminence of the imlss="trms">material and dislss="trms">embodies (mind, lss="trms">skill, mental life) over the lss="trms">material and lss="trms">embodied (brute lss="trms">matter, physicality)
lsts> <lsts clss="lsts lst1">•celebrate a ls clss='strcls'>*ls>culture of delss="trms">materialityls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'>=/=lgc> object oriented philosophy<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•l clss="ppl">Heideggerl>'s theory of tool-being
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>'s displacement of the human proposed by the actor-lss="trms">network theory
lsts> <lsts clss="lsts lst1">•l clss="ppl">Merleau-Pontyl>'s lss="trms">sensual lss="trms">phenomenology
lsts> <lsts clss="lsts lst1">•
lsts>
(continental philosophy <lgc clss='lgc'>+lgc> analytical philosophy in West <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>**ls>philosophies of accessls clss='strcls'>**ls> to the lss="trms">world <lgc clss='lgc'>:lgc> they assume that the human-lss="trms">world gap is the privileged site of all lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous philosophy
lss="trms">interest in human access to objects <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> corlss="trms">relationism<lgc clss='lgc'>:lgc> if things exists, they do so only for us<lgc clss='lgc'>]lgc> <lgc clss='lgc'>=/=lgc>lss='qstn'>? lss="trms">interest in objects


(in lss="trms">marketing lss="trms">literature)
<lsts clss="lsts lst1">•operant resources<lgc clss='lgc'>:lgc>
lsts> human        sophisticated
cultural     strategic
active       dynamic
lss="trms">agentic      imlss="trms">material
specialized  intelligent
lss="trms">relational   primary
ls clss='strcls'>*ls>inlss="trms">finitels clss='strcls'>*ls>
<lgc clss='lgc'>--lgc>link<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to notions of progrss and achievement in contemporary lss="trms">society
lrg>
<lsts clss="lsts lst1">•operand resources<lgc clss='lgc'>:lgc>
lsts> inhuman     machine-like
basic       stuff
functional  physical
inanimate   raw
inert       less important
secondary   lesser
tangible    subordinate
ls clss='strcls'>*ls>lss="trms">finitels clss='strcls'>*ls>


service-dominant logic <lgc clss='lgc'>{lgc>
<lsts clss="lsts lst1">•operant <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inlss="trms">finite <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> human's lss="trms">skill
lsts> <lsts clss="lsts lst1">•operand <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">finite <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">world's lss="trms">material
lsts>
service-dominant logic <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a cut (“<lgc clss='lgc'>=/=lgc>”) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> operant resources will take these sluggish raw inherently secondary lss="trms">materials and act on them to whisk them into something valuable
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Baradl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> every act of observation makes a “cut” in what is otherwise an indissolubly unauflösbare entangled lss="trms">natural-cultural universe <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>every new way of observation cuts open new logics <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> undermines what is known <lgc clss='lgc'>+lgc> what can be knownls clss='strcls'>*ls>


<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>operand resources<lgc clss='lgc'>:lgc> resources which require action to create benefit
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> crucial scenarios where operand resources (forests, sea beds, topsoil) require the oplss="trms">posite of action (unused or underused) in order to create or maintain (their intrinsic) value

<lrg clss="large lg6" stl="font-size:109%"> ls clss='strcls'>*ls>value-in-use<lgc clss='lgc'>:lgc> somthing is assessed lss="trms">according to the use a lss="trms">consumer has for it

ls clss='strcls'>*ls>value-in-underuse <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (tourism's) deserted beaches, unspoiled countryside, uninhabited ruins
lss='thdf'>for example brand management implicitly leverages the concept of ls clss='strcls'>*ls>value-in-underusels clss='strcls'>*ls>
brands are often valuable for the very fact that they are underused <lgc clss='lgc'>:lgc> when their use is confined to small lss="trms">communities, enabling them to maintain their cultural capital (exlss="trms">lss="trms"nttrm="cluster,club">clusivity or authenticity)

ls clss='strcls'>*ls>vlaue-in-context<lgc clss='lgc'>:lgc> value is conceived as something that is collectively co-created by multiple actors
lss='thdf'>for example in service-dominant logic an operant resource like ls clss='strcls'>*ls>brand vlauels clss='strcls'>*ls> is one which is externally-based and dynamically determined in the context (cannot be own by a single actor) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">consumers might co-derive lss="trms">affective cognitive lss="trms">social value in creating the brand but economic value that accrues as a result belongs entirely to the brand's shareholdersls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> issue with fandom<lgc clss='lgc'>]lgc>
lss='thdf'>for example ls clss='strcls'>*ls>lss="trms">affective valuels clss='strcls'>*ls><lgc clss='lgc'>:lgc> when vlaue lies in the general sentiment of a lss="trms">networked group of actors

(in lss="trms">marketing's theory of value creation) the ls clss='strcls'>*ls>role of the lss="trms">consumerls clss='strcls'>*ls> in the value creation process is now explicitly recognized and lss="trms">articulated (incorporated) through compelling concepts such as cocreation, coproduction, ls clss='strcls'>*ls>prosumerismls clss='strcls'>*ls> <lgc clss='lgc'>[lgc>an individual who both lss="trms">consumes lss='and'>& produces<lgc clss='lgc'>]lgc>
lss='at'>@lss="nms">apass collaborative environments

<lrg clss="large lg6" stl="font-size:108%"> <lgc clss='lgc'>[lgc>lss="trms">consumer research<lgc clss='lgc'>]lgc>
recognizing the ways in which lss="trms">consumers and lss="trms">consumption are both productive and value-adding

Holbrook's topology of lss="trms">consumer value
value is active<lgc clss='lgc'> = lgc>when it entails physical or mental manipulation of an object
value is reactive<lgc clss='lgc'> = lgc>when things are done by a product to the lss="trms">consumer (objects act on lss="trms">consumers to create value)


xxxxxx

<lrg clss="large lg10" stl="font-size:132%"> lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

Hayles

(to take) a problem-based approach <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> taking a problem and looking for solutions <lgc clss='lgc'>=/=lgc> investigating problematics (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> humanities <lgc clss='lgc'>[lgc>and art<lgc clss='lgc'>]lgc>)

what are the reward structures in artistic researchlss='qstn'>? (the way a work is recognized and validated by the field)

postlss="trms">literacy
the future of human lss='and'>& the future of lss="trms">writing are entwined
meaning<lgc clss='lgc'> = lgc>resistance
to be human<lgc clss='lgc'> = lgc>to resist lss="trms">techno-lss="trms">language

an informed lss="trms">scientific-lss="trms">literate and humanistically educated public <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> democracy

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(mass media) cultural standing (and standard) of live performance
paradigm of televisual <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> digital

(Auslander lss="trms">historicizing) liveness <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">historical (<lgc clss='lgc'>=/=lgc> lss="trms">ontological)

ideology of authenticity (in live music)

at the level of cultural economy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> theatre (live performance) <lgc clss='lgc'>=/=lgc> mass media

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<lgc clss='lgc'>[lgc>why is contemporary art so reluctant to describe our experience of digitized lifelss='qstn'>? <lgc clss='lgc'>--lgc>Bishop<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>]lgc> digital <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="trms">code (inherently alien to human perception) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a lss="trms">linguistic model

l clss="ppl">Guy l clss="ppl">Debordl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (ls clss='strcls'>*ls>physical and the lss="trms">social were pitched against the virtual and the relss="trms">presentationalls clss='strcls'>*ls> <lgc clss='lgc'>~lgc> “subjective <lgc clss='lgc'>=/=lgc> lss="trms">technological” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) lss="trms">social lss="trms">relations today are not mediated by monodirectional media imagery <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•favor lss="trms">intersubjective exchange and homespun activities (cooking, gardening, conversation) with the aim of reinforcing a lss="trms">social bond fragmented by lss="trms">spectacle
lsts> <lsts clss="lsts lst1">•desire for face-to-face lss="trms">relations against the dislss="trms">embodiment of the lss="trms">Internet
lsts> <lsts clss="lsts lst1">•retro-lss="trms">craftiness
lsts> <lsts clss="lsts lst1">•fiddly collages
lsts> <lsts clss="lsts lst1">•tapestries
lsts> <lgc clss='lgc'>--lgc>assert<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> subjectivity (<lgc clss='lgc'>+lgc> tactility) <lgc clss='lgc'>=/=lgc> impregnable surface of the screen

reformatting
translss="trms">coding
modulation of preexisting files <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> selection strategy <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> meaningful recontextualization (of existing artifacts)

lss="trms">paranoid will to connect what cannot be connected
subjective rationales
arbitrary lss="trms">systems (<lgc clss='lgc'>=/=lgc> established taxonomies)

vernacular forms of aggregation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> everyone with a personal computer today has become a de facto archivist (storing and filing thousands of documents, images, and music files, <lgc clss='lgc'>+lgc> porn)

analog in appearance <lgc clss='lgc'>+lgc> digital in structure

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eschatos<lgc clss='lgc'>:lgc> furthest, last (in lss="trms">Greek)

theological lss="trms">anthropology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the theory of the person


lss='qstn'>?how eschatological attitudes changed over time <lgc clss='lgc'>+lgc> how they hovered over human experience

millenarian expectation
lss='qstn'>?how year 1000 was perceived
lrg>
<lsts clss="lsts lst1">•preoccupation with the time of Christ second coming
lsts> <lsts clss="lsts lst1">•lss="trms">natural and political disasters and upheavals <lgc clss='lgc'>--lgc>sign<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> denouncement of sacred lss="trms">history
lsts>

medieval<lgc clss='lgc'> = lgc>fear <lgc clss='lgc'>+lgc> passion (<lgc clss='lgc'>+lgc> expectation) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> eschatological lss="trms">imagination

escapology<lgc clss='lgc'>:lgc> significance of immanent (catastrophic) future lss="trms">history

calculations of the end
lss="trms">demand for reform
monastic analysis

discourse against an identifiable moment of apocalypse

<lsts clss="lsts lst1">•antichrist
lsts> <lsts clss="lsts lst1">•whore of Babylon
lsts> <lsts clss="lsts lst1">•angelic pope
lsts>
unlss="trms">folding end of lss="trms">history <lgc clss='lgc'>[lgc>humbling of the mighty<lgc clss='lgc'>]lgc> <lgc clss='lgc'>+lgc> justice for the inlss="trms">articulate (oppressed) <lgc clss='lgc'>[lgc>exhalation of the meek<lgc clss='lgc'>]lgc>

apocalyptic speculation about the enclosed unclean people of Gog and Magog

mystical lss="trms">response
spasmodic irrationality

the fate of the individual at the moment of “personal death” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> guilt culture (fear of damnation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> life<lgc clss='lgc'> = lgc>ritual preparations for dying)

deathbed demons
hell in art
lss="trms">religious lss="trms">anxiety
mechanism of lss="trms">social control

(from) collective <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> individual
(from) temporal <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> atemporal or beyond time
(from) stress on spirit <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sense of lss="trms">embodied or relss="trms">embodied self

(shift from) tamed death<lgc clss='lgc'>:lgc> a death expected and prepared for, experienced in lss="trms">community <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> personal death<lgc clss='lgc'>:lgc> the moment of death as decisive accounting for an individual self

purgatory<lgc clss='lgc'>:lgc> in-between time and space

afterlife <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the concept of the (lss="trms">embodied) human person

somatolss="trms">morphic<lgc clss='lgc'>:lgc> separated soul lss="trms">imagined as bodily
ordinary piety <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•significance of physical death
lsts> <lsts clss="lsts lst1">•spiritual value of somatic lss="trms">phenomena (namely suffering)
lsts>
the sense of an ending hovers over all spiritual lss="trms">writing in the middle ages

eschatology of<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. resurrection<lgc clss='lgc'>:lgc> a sense of last things that focuses significance in the moment at the end of time when the physical body is reconstituted and judged
lstsrd> <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> arise from traditions with a much less immanent sense of “last things"<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>--lgc>emphasis<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst2">◦time end
lsts> <lsts clss="lsts lst2">◦person lss="trms">embodied
lsts> <lsts clss="lsts lst2">◦humanity collective
lsts> <lstsrd clss="lstsrd">2. immortality<lgc clss='lgc'>:lgc> the experience of personal death is the moment of judgement
lstsrd> <lstsrd clss="lstsrd">3. apocalypse <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (coerces) ls clss='strcls'>**ls>what lss="trms">matters is the here and nowls clss='strcls'>**ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> implying a political payoff
lstsrd> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> inflect and deepen the lss="trms">literature (description of plague, visions of heaven and hell)

<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> three eschatology differ<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•what is the person fundamentally
lsts> <lsts clss="lsts lst1">•fate collective or individual
lsts> <lsts clss="lsts lst1">•how and whether time mlss="trms"nttrm="search">arches
lsts> <lsts clss="lsts lst1">•where the end is located
lsts> <lsts clss="lsts lst1">•
lsts>

medical eschatology

eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of lss="trms">religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming

Islam, Judaism, lss="frds scrmbld"nttrm="Christianson">Christianity are brooded over by the sense <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>last things<lgc clss='lgc'>:lgc> a sense of the end <lgc clss='lgc'>[lgc>soon or distant, individual or collective<lgc clss='lgc'>]lgc> contradicts itself (explodes itself) <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ls clss='strcls'>*ls>it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significancels clss='strcls'>*ls> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>-lgc> western european middle ages utilizes and deepens this multilss="trms">fold and contradictory tradition (<lgc clss='lgc'>=/=lgc> deny, impoverish)

(three types of awareness<lgc clss='lgc'>:lgc>)
<lstsrd clss="lstsrd">1- significance of dying and afterlife <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> space time of personal collective destiny
lstsrd> <lstsrd clss="lstsrd">2- apocalyptic time <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
lstsrd> <lstsrd clss="lstsrd">3- eschatological lss="trms">imagination <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
lstsrd>
purgation

purgatory time
<lsts clss="lsts lst1">•do pottery while you are in purgatory
lsts> <lsts clss="lsts lst1">•learn ice-skating while you are waiting in zamharir
lsts> <lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>{lgc>personal drama of death <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> progressive unlss="trms">folding of collective lss="trms">history<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ultimate dislss="trms">position for individual soul and body <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> lss='thdf'>the notion of ls clss='strcls'>***ls>bliss after tormentls clss='strcls'>***ls>

torment<lgc clss='lgc'>:lgc> individual glimpse of the end


l clss="ppl">Augustinl>e <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the imperfect but not reprobate

<lrg clss="large lg30" stl="font-size:121%"> suffering<lgc clss='lgc'>:lgc> means of salvation (of we join the agony of Chris on the cross)
pain in this life <lgc clss='lgc'>:lgc> inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death

an era of exile <lgc clss='lgc'>--lgc>promise<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a new exodus from human failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and corruption


<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
beautitude

Bernard's heaven

painted lss="trms">embodiedness of the blessed (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> problematic <lgc clss='lgc'>+lgc> powerful)

out of time heaven in which the soul is allss="trms"nttrm="already,spread">ready body-shaped <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> somatolss="trms">morphic selves before judgement


apocalyptic moment <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> self-referentiality<lgc clss='lgc'>:lgc> when the lss="trms">author reflects on the limits of their knowllss="trms"nttrm="knowledge,Knowledge">edge and expression

(all) eschatological texts (lss="trms">poems) in some way reflect their status as lss="trms">fiction <lgc clss='lgc'>--lgc>assert<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> their lss="trms">nature as mediating and lss="trms">contingent


xxxxxx

lss="brkr">
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying lss="trms">difference and the ethics of encounter.

the lss="trms">ontological primacy of centers in general
the refracted image

myths of belonging as an lss="trms">anthropocentric lss="trms">narrative, one is worthy of personhood if she is placed in home.
<lgc clss='lgc'>[lgc>in the political and fantasy practices of the most inlss="trms">heritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its lss="trms">ecologies, the introducing lss="trms">species<lgc clss='lgc'>--lgc>inlss="trms"nttrm="cluster,club">cluding ourselves<lgc clss='lgc'>--lgc>are always bad <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the extraordinary practice of disavowal (of the ‘creatures of the empire’ lss='at'>#l clss="ppl">l clss="ppl">Harawayl>l>) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inlss="trms">heriting lss='thdf'>the notion of ‘belonging’ and ‘not-belonging’ (in this tradition) disavowal is almost the only way you can “keep” belonging. and one of the ways you practice disavowal and belonging is to exterminate the other (feral pigs, etc.) who “really” don't belong.<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•(which) ls clss='strcls'>*ls>practices of belongingls clss='strcls'>*ls> (are not part of (whoselss='qstn'>?) dreaminglss='qstn'>?) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> they always turn up in family lss="trms">stories <lgc clss='lgc'>{lgc>feral <lgc clss='lgc'>=/=lgc> pest<lgc clss='lgc'>}lgc>
lsts> <lsts clss="lsts lst1">•how various kinds of lss="trms">species can and cannot get on togetherlss='qstn'>?
lsts> <lsts clss="lsts lst1">•who should be killed and lived-withlss='qstn'>?
lsts> <lsts clss="lsts lst1">•(who exists only under the) lss="trms">categories that come from the cunning of recognition <lgc clss='lgc'>[lgc>lss="trms">categories of the traditional, of the subsistence food (ma'ash معاش), of the enacting of a culture in view of tourist public,<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•managed belongingness
lsts>

In Jean l clss="ppl">Genetl>'s portrayal of dusk (quoted by Minh-ha 1996:101-102), he captures the ambiguity of this lss="trms">transitional time in the expression ‘entre chien et loup,’ between dog and wolf, that is, a time of day when one cannot be distinguished from the other, and he also describes it as ‘the hour of lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>


security is never secure enough


Jesus knocks at your heart's door


(lss="trms">history's or pig's) happy ending


absence of ambivalence (in lss="trms">animals)

conditions of adlss="trms">mission <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> artistic, sexual, lss="trms">natural ls clss='strcls'>*ls>selectionsls clss='strcls'>*ls>
tickets to power-holding cliques that control the resources


phantoms of non-destruction
or
phantoms of ‘constructed adequately’


pausing dogs
mixed messages
who is wanted for dinnerlss='qstn'>?
the moment when the message is finally received <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> tech, magic, ethic, lss="trms">morph

lss="trms">poetic lss="trms">historiography

pivotal lss="trms"nttrm="already,spread">reading of ancient Greece <lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc> out of day-dream fantasy


<lrg clss="large lg30" stl="font-size:120%"> <lgc clss='lgc'>[lgc>l clss="ppl">Rickelsl><lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>beauty is lss="trms">interested in action
(pure) beauty re-lingering on primary lss="trms">narcissism, that's why beauty must be administrated, in proper doses.

(my) lss="trms">animal-findings and fairy-tale aslss="trms">sociations

if dogs lss="trms">communicate through their trainability cats redirect lines of lss="trms">communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
lrg>
meeting the cat half-way



<lgc clss='lgc'>[lgc>l clss="ppl">Ingrahaml><lgc clss='lgc'>]lgc>
the house, passed over in lss="trms">history, brings with it a great many dlss="trms"nttrm="danger,stranger">angers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “lss="trms">instrumentalize” architectural <lgc clss='lgc'>[lgc>or art<lgc clss='lgc'>]lgc> theory lss="trms">according to a particular building
lss="trms">material given a structure

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Q lss='and'>& A lss='qstn'>?, lss="trms">interactivity, swarovski party, servants and robots lss="trms">interacting with foreign bodies <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> feeling at homelss='qstn'>? exlss="trms">cited... <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> disco without bouncers and borders without border check, spaces you can seamlessly in and out, labyrinthine

i am generating some lss="trms">vocabularies
parsite and parasitical, not all of them are predatory like the wolf



(Karen l clss="ppl">l clss="ppl">Baradl>l>)
With all mirroring practices, biomimcry has built-in optics on the lss="trms">geometry of distance from what which is other.


(l clss="ppl">Ilss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigarayl>)
surprise (to be new)<lgc clss='lgc'>:lgc> not yet assimilated or disassimilated as known
our attention to that which is not yet (en)lss="trms">coded

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<lrg clss="large lg18" stl="font-size:129%">
(something to consider, regarding the pigs and wolf lss="trms">story, also an lss="trms">interest for performances that happen in closed space;) there is a standard account that says ‘lss="trms">interiors’ and ‘lss="trms">interiority’ are linked, that the lss="trms">articulation of lss="trms">interior physical space enabled the development of certain kind of (initially bourgeois European) sense of subjective life<lgc clss='lgc'>--lgc>as something sheltered and enclosed.
<lgc clss='lgc'>=/=lgc> lss="trms">interiority (subjectivity) is linked to the exterior <lgc clss='lgc'>[lgc>l clss="ppl">Sennettl><lgc clss='lgc'>]lgc>

O<lgc clss='lgc'>--lgc> still in the 15th century (when sex and sleeping was not lss="trms">veiled under curtains) there was no corlss="trms">relation between lss='thdf'>the notion of privacy and the lss="trms">interior
O<lgc clss='lgc'>--lgc> in the mid 18th century (among European bourgeoisie) a new ideal of domesticity appeared which lss="trms">dictates a new lss="trms">interior space <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> separate room separate functions, segregation of domestic activities
O<lgc clss='lgc'>--lgc> l clss="ppl">Rousseaul><lgc clss='lgc'>:lgc> in the shelter of private domestic space subjectivity is set free (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a lss="trms">different kind of subjectivity (one which guards the self, something to be protected from the outside) is enabled by the development of the division of labor in lss="trms">interior space) <lgc clss='lgc'>[lgc>this is not merely architectural, it is also something about the clothing people wore<lgc clss='lgc'>:lgc> wearing lss="trms">different clothes in family or in the realm of strlss="trms"nttrm="danger,stranger">angers. houses became warmer<lgc clss='lgc'>]lgc>

(l clss="ppl">Simmell>'s) “lss="trms"nttrm="disturban">urban subjectivity”<lgc clss='lgc'>:lgc> street physical over-stimulation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> wearing a mask, you show nothing to people, you are not there. and behind this mask there is the feelings you are having, and these sensations behind the mask are your subjectivity.
it is a reaction to being exposed to lss="trms">difference and complexity
the subject is divided<lgc clss='lgc'>:lgc> neutral on the outside / stimulated in the inside

(i don't want to become a camera)
observe (without lss="trms">interacting)
observational cruising
<lgc clss='lgc'>[lgc>the standard account:<lgc clss='lgc'>]lgc> lss="trms">interiority <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> reflexive detachment, reflexive withdraw

lss="trms">social media and exteriority

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l clss="ppl">Sennettl>, “3rd lss="trms">world” SPeCo62Mz2Q <lgc clss='lgc'>:lgc> condition in which centralized space or distributed lss="trms">communication lss="trms">networks are missing
lss="prgrph">-a public space that is officially organized
ls clss='strcls'>*ls>parks<lgc clss='lgc'>:lgc> open space that are reserved for the public<lgc clss='lgc'>:lgc> “where informal economy wants to be but is banned”

ls clss='strcls'>*ls>public space<lgc clss='lgc'>:lgc> (lss='at'>@lss="frds scrmbld">Selma on st.open project)
(21st century) lss="trms">modern thought <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> ls clss='strcls'>*ls>two traditions of thinking about public realm<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1- as a dialogical condition (of elstsrd>[...]