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(the radical moment) when my body pursues its own ideas (~/= the ideas that i do)


post-structuralist textiles (a different form of political activity) =/= radical politics (such as movements and so on)
that is why i cannot simply critique existing forms for their morality nor simply offer humanist solutions to the problems (of capitalism, Iran, etc.) like Gernreich, i am recognizing that by reinforcing or relaxing shapes and materials of the there-is, i could direct the ways our desires became caught-up in the system's works, or that certain materials only worked in certain ways



affordable (double)knit fabrics: made of variable columns of inter-looping yarns, [they] are made to stretch in a variety of directions =/= non-elasticated woven fabrics
--> texture of the night, (use it) to drape oneself over the arm of a couch, or to run after someone leaving a party a little too early

paths and forms of pleasure that Gernreich hoped to see all young people exploring

[...] Meanwhile ‘Man’ is temporarily bereaved. But they will find a new way. ***And the new way will have important consequences for clothes*** -Gernreich

capitalize: transformation of unexpected --into--> simple --into--> expectable --into--> convention/style

images of hyper-sexualized damsels laid amidst tall grasses (most controversial 19th or 20th century figurations of women) --> [that is not enough--it falls short in showing] the way that these suits clearly encourage their wearers to close their eyes and explore the kinky pleasure found specifically in the way PVC peels from your flesh in one long slurp

plastics don't have the same ‘memory’ as textiles
they don't hold onto the past
they won't stay obediently folded like a cotton calico

vinyl swimsuit
*these designs proliferated a multi-faceted understanding of one's own skin*
-exposed skin feels so starkly and qualitatively different than a torso left to sweat it out under a nearly non-porous plasticine cloth


xxxx

...................................

(we are in) style wars***

critical considerations of style --> think across subjectivities & cultural practices

*aesthetics of mending*

mend: replacing a part or putting together what is torn or broken
(--> regarding ajayeb, reparative, refigurative reading of the past, mending of *those thing that seem beyond repair* --> important for Tehran's landscape of affect and aspiration)

Archer: how arrangement of masculinity (~= acts of violence and wounding) might be *styled otherwise*

literal fashion victim of war hero
“every man” will put himself on the line, and earn his masculinity via rituals, narratives, and professions that are predicted on brutality--and that he will do this without grievance or hesitation

to be a man under such conditions, is to enter into a deeply gendered dialectic forged through acts of wounding and care that demand “men” to hurt, and “women” to do the work of mending

...the ways modern gender binaries synthesize sexual difference


business of state violence: accepting the notion that our identities are forged through obligatory acts of barbarism

how each of us work to fix identities

to do the maintenance work that modernity requires each of us

relic enduring centuries --> cultural need to materially substantiate the distance that lies between proper and improper forms of masculinity (dandy and war hero)
*routine and spectacular acts of wounding that gender identities presuppose*
--also--> attest to the critical will to desire different forms of masculinity

(artifacts preserved in climate controlled bubbles survive time to tell many stories)

conspicuous ornaments of legend

masculinities (and femininities) secured through woundings


(the work of) the maintenance of a particular form of gossip


towel
complex figuration of gendered social relations

which relics in contemporary Iran are emblematic of how and why the gender binary is imperative?

...relentless and futile acts of tearing and repairing

*we need to imagine how to restyle the relation between wounding and care so we can start to transform the fabric of our society*
(Archer)

@Sina: deconstructing the work of mending ajayeb


[stitches] pierces the substrate it is repairing, performing a modest violence upon what is to be mended, and reminding each of us of our sensitivity, vulnerability, and mortality
(Mark Newport)

linger in the cut produced by the suture (=/= patch over the proper wound)

(what kind of mending dares us?) to consider different, less clear-cut paths of relation and being (--✕--> masculinity's wounded duty)

Freud's fold of castration anxiety, fetishism, and Oedipus complex unfold in feminized form of labor to stitch and sew, to mark the wounds that “men must suffer” --> fashion material ritual, transforming and ideologically reinforcing femininity

...................................

(Janina's distinctive sartorial sensibilities)
(The Flash TV series charachers, each a free-agent entrepreneur, the personification of neoliberal agency)
-performing the affective venture and glamour labor, characteristic of the cultural industries today, (embodying the) hypermediated brand intrusion and suffusion
-using your own self-consciously branded personae to stand out in a cluttered field of visual noise
“famous for being famous” --> the fable of “that which captures our gaze, does not capture our respect”
-fame is built out of material human bodies moving through physical space, engaging and interacting with other material human bodies. it is forged in a social somewhere.
...photographed on the right sidewalks at the right times by the right photographers
-persistent logic of image accumulation and circulation
-photographer’s exceptional status: the ‘decisive moment
-making yourself into a street style sensation through sheer force of will
***practice of distinction*** (--> you have to make it appear that other people are more interested in you than you are in them)
...take someone’s photo, post it online, appropriate their social capital, then ditch them and move on (a game played throughout the fashion industry) <-- constant and well-managed visibility
(the misleading idea of) “style ==> to be picked out of a crowd” [style, that little something extra as vague and indeterminate as Weberian charisma that most people simply do not possess]
-the fashion photographer's eye: the affective instrument through which the photographers feels what she sees (intuitive, embodied, automatic, as a style radar)
street style star <== the right people like you
-what is new in new moment of public viewing? can we have a public moment (exhibition, etc.) and concider glamor and fashion and modernity coinciding with technology and digital platforms?
(for me still the inner thoughts and public life are not blured, that is why i cannot post so quick online)



why use design as a template for reworking ethnography?
*the design process is generally oriented toward transforming (or cooking) “raw” information into “useful knowledge,” a guided mutation of “mere ideas” into “workable concepts” or a “feasible design” that then becomes an “object” (in all possible meanings of the term) in the world*
design: techniques for “working out” and “working through”


charrette شارت
a balance between structure and flexibility
1. active deconstruction: (to arrive at collaboratively, of the work's otherwise obscured underlying composition) to focus on:
•ethnographic specifics
•theoretical frameworks
•(writing) style
•how arguments are constructed
•
2. projection: (to engage a bit more seriously in speculative, comparative, and synthetic thinking)
•sorting activity, posting on the wall
•identify clusters of concepts that could form new and potentially unexpected categories
•to select a few of the clusters that you feel (individually and collectively) are useful for generating possible new avenues for speculation
•
3. reconstruction: (dedicated to innovation)
to develop a “rapid prototype” for a new ethnographic/research form, method, or mode, using the clusters of concepts they had identified as interesting and useful for speculation
•thinking about possibilities for how (ethnographic/research) material can be analyzed, argued, collected, or presented, and needed to be something other than a verbal description
•using  pechakucha presentation style (20 slides, 20 seconds each, a constraint intended to keep the students on their toes and to prevent dwelling on any single point for too long)
•presentation could tell us as much about how the group worked as much as what they specifically worked on

developing various ways in which stakeholders (traditionally have little or no part in the production of ethnography/research: readers, informants, the public) can be brought into the process of crafting and meaningfully manipulating research/ethnographic materials

slider --> to “mix” and “remix” (ethnographic) data
to fit their contingencies
to leave open agendas that might be brought to the data
to create an infrastructure that allows to experience first-hand the theoretical constructs one uses in text

https://ethnocharrette.wordpress.com/
#research group workshop reading, charrette method
take Nicholas Shapiro's “Attuning to the Chemosphere”

•to redesign pedagogical practices for training researchers
•collaborative initiatives in which research designs could be analyzed, experimented with, and transformed.


...................................

“may all your problems be technical” (said by Jim Gray oft-quoted U.S. computer scientist)
=/= understanding what to build, for whom, for what purposes, and how their usage of the technologies will evolve over time

...................................

many artists today work within the regime of the stereotype, manipulating mass-cultural imagery ==> hidden ideological agendas are exposed [supposedly]
(artist's view:) “stereotype = something arbitrarily imposed upon the social field” therefore something relatively easy to depose [<-- they can't be more wronge]
(artist's self-grandious fantasy is that) “they pose a threat to those in power”

juxtapose
superimpose
interpose
==>
expose
oppose
depose

an artist like Kruger --> gesture (and not action) --Owens--> *stereotype's transformation of action into gesture*

positionality inscribed in language by the personal pronouns ‘I/we’ and ‘you’ --> manifesting the subject positions of partners in a conversation
(the third-person pronoun is a ‘non-person’ designating an objective existence, and not a subject position)

-linguistic class of deixis: here, now, this, that [--> carnal discourse]
-linguistic class of deictic: I, you [--> directly to the addressee: acquires body, weight, gravity]

she addresses ‘me’ ==> double address : oscillate between the personal and the impersonal ~ inclusion & exclusion --> to welcome...

personal pronouns ~-> ‘shifter’ ==allow==> speakers to ***shift from code to message*** (~ from the abstract to the concrete)

(for Barthes:) operation of messages of the mass media: ***to personalize all information, to make every utterance a direct challenge, not directed at the entire mass of readers, but at each reader in particular*** @constantvzw streaming hypothesis
(‘The Fashion System’)

(a too common) artistic strategy: *contradictory construction of the viewing subject by the stereotype*
(a too common) artistic address: *struggle over the control and positioning of the body in political and ideological terms* [--> in which stereotype plays a decisive role @Laura]

(?do you want me to be your)
worshiper
citizen
consumer
producer

(for Foad, and for most contemporary artists:) [*]stereotype: an instrument of subjection, to produce ideological subjects that can be smoothly inserted into existing institutions of government, economy, and sexual identity
“stereotype = to disavow agency”
(Owens on Kruger)

images of the nonproductive body
stereotype of action: worker, rebel --emphasising--> body's institutionalization: factory, family

for Laura, in fascist media regime: ‘the body is dismantled as a locus of practice and reassembled as a discontinuous series of gestures and poses --> “body = semiotic field” ==> *body inscribed into the register of discourse*

[artistic common views:]
(stereotype uses) deterrence, [according to Baudrillard:] dissuasion, promoting passivity, receptivity, inactivity, docile bodies [<-- i challenged this in my master thesis on shyness and passivity in performance art]
stereotype replaces *physical violence* with *semiotic coercion* (--> that is why it is often seen in art the use of direct physical contact to counter that idea)

stereotype --> rhetoric of intimidation --> it poses a threat to the artist --> the artist bears witness to the state of affairs --> signify threat to the audience --> gesture (regarded as threat) ~ *apotrope* (a gesture performed with the express purpose of intimidating the enemy into submission, #omen, apotropaic, averting the evil eye, to turn away harm, --> mithridatic) --> artwork is thus engineered to produce an immediate subjection, (by reiterating a stereotype) imprint the stereotype directly on the viewer's imagination + (through juxtaposition) force us to decode them

(Foucault's notion of) power = effective immobilization of the social body

(the idea of) woman immobilized (turned to stone) by the power of the gaze

*medusa* had the power to turn to stone all who came within her purview (...is she the one who can turn stone back to person?)
to petrify, a producer of figures

Owens's medusa myth: proto-photographic
Perseus makes the medusa's relationship with her image indexical (and not simply iconic) ==> serve as the support for a long chain of discursive and figurative events... --violence--> the *specular ruse* ['medusa effect'] whereby medusa is inserted into discourse --> she becomes an object of depiction, narration, analysis (she will never get a chance to tell her side of the story)

medusa in:
•Perseus: (in Ovid) turn power into vulnerability and vulnerability into power
•Freud: (in Das Medusenhaupt) displaced representation of female genitalia, as a fetish, an emblem of castration, girl's realization of her own ‘castration’ <== “to decapitate = to castrate”
•Helene Cixous: (in The Laugh of the medusa) as apotrope: “we are going to show them [prists] our sexts”
•Haraway: (in Tentacular Thinking: Anthropocene, Capitalocene, Chthulucene) the lady of the beasts is a potent (apotrope?) --> “dashing the twenty-first-century ships of the heroes [motherless mind children] on a living coral reef”, chthonic powers in Mediterranean and Near Eastern worlds and beyond
•Owens:

Kruger as a model of artist is like Perseus in medusa myth

Lacan's imaginary order: a dual relationship (symmetric & immediate opposite) between consciousness and its other (in the play of reflection in the mirror)

ego: imaginary construct by the capture of the image (in the mirror)
see yourself ==> you are petrified ~ *arrest*
...~->? scopic drive

(Lacan on) evil eye --> arrest movement and literally kill life

(psychological concept of) sature (to join two lips of a wound): pseudo-identification of an initial moment of seeing and a terminal moment of arrest --Owens--> *medusa effect*: imaginary identification of the seer and seen (immediacy, capture, stereotype)

Lacan placing the moment of arrest prior to the moment of seeing --> what happens when we look at a picture : first an arrested gesture (a picture) then the act of seeing (completing the picture)

[*]to pose: to present onself to the gaze of the other as if one were already frozen (immobilized, suspended, a picture), **mimicing the immobilizing power of the gaze** --Owens--> pose forces the gaze to surrender
***to pose = to pose a threat*** ~ apotrope

artist reflects the stereotype back on its self --> to defeat an apotrope with an apotrope
is Kruger different than politically motivated artists (consciousness-raising)?
--Owens--> Kruger stages the techniques of stereotype (that interpolate her/him as subjects)
-is the viewer led or allowed to reject her work's address? ==?==> gesture of refusal --or?-- mobilization of the spectator


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