[...]subject
="lsts lst1">•تحسین و تمجید lengthy laudatory adjectives to describe the dedicatee='lgc'>:
="lsts lst2">◦patronage of the courts
="lsts lst2">◦the teaching circles
="lsts lst2">◦the family lineages of professions
="lsts lst2">◦the existence of “amateurs de ="trms">sciences” (the private individuals ="trms">interested in ="trms">science)
="lsts lst1">•anecdotes (="trms">historical or legendary)
="lsts lst1">•="trms">questions and answers
="lsts lst1">•observation on the usefulness and the excellence of knowl="trms"nttrm="knowledge,Knowledge">edge in general


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ethnography='lgc'>:
="lsts lst1">•set of ="trms">methods for knowing about ="trms">social ="trms">relations ='lgc'>[='lgc'>='lgc'>--> ="trms">storytelling='lgc'>] (='lgc'>=/=='qstn'>?)
="lsts lst1">•cultural-analytical scholarship ='lgc'>[='lgc'>='lgc'>--> analysis='lgc'>]

ethnography='lgc'>: ='lgc'>[='strcls'>*='lgc'>]ethnographic ="trms">stories='lgc'> = ="trms">generalizations that ="trms">intervene (='lgc'>~= ="trms">instruments that make ="trms">intervention possible ='lgc'><='lgc'>-- a knowl="trms"nttrm="knowledge,Knowledge">edge product in contemporary sci ='and'>& tech studies STS)

="large lg2" stl="font-size:111%"> ethnography='lgc'>: ="trms">stories that have in them a capacity re="trms">present the ="trms">world in ways that are generative for the people and practices that the ="trms">stories are about ='lgc'>+ ="trms">authors (='lgc'>+ their peers ='lgc'>+ ="trms"nttrm="already,spread">readers)

='strcls'>****(from) post="trms">modern concern about the ="trms">authority of the ="trms">author ='lgc'>--to='lgc'>='lgc'>--> a concern about partiality and generative critique='strcls'>****
='at'>@="nms">apass ='at'>#feedback
(="ppl">Verran giving voice to what my concern and ="trms">interest is in artistic research environment)


the ="trms">question of how to re-="trms">present others (their diverse practices) on good faith='qstn'>? ='lgc'><='lgc'>-- moral
='lgc'>~~> the ='thdf'>bad idea of “good faith ='lgc'>=/= bad faith” ='lgc'>='lgc'>==> assume a moral high ground that we have no reason to argue in favor of

altering oneself to good faith='lgc'> = altering oneself to the possibility of double vision

(in ethnography) good faith='lgc'>: ="trms">writing ="trms">generalizing ="trms">stories that ="trms">intervene, because of the partiality of research and analysis (not despite of it)
="lsts lst1">•good faith analysis='lgc'>: having faith in it being possible to ="trms">write ="trms">stories that are generative for ='strcls'>*some of='strcls'>* the practices we study ='lgc'>+ for ='strcls'>*some of='strcls'>* our peers

(="trms">stories ='lgc'>--="ppl">Verran='lgc'>='lgc'>-->) two moments of ="trms">generalizing='lgc'>:
="lstsrd">1. ='strcls'>*onemany='strcls'>* form ='lgc'>==enable='lgc'>='lgc'>==> abstracting
="lstsrd">2. ='strcls'>*whole-parts='strcls'>* form ='lgc'>==bring='lgc'>='lgc'>==> a ="trms">situating moment
='lgc'>~=='lgc'>{ ="ppl">="ppl">Star Wars apocalyptic ="trms">stories (single vision) ='lgc'>+ lived ="trms">social bodily realities='lgc'> = (="ppl">="ppl">Harawayian) many-headed ="trms">monster ='lgc'>}='lgc'>='lgc'>--> ='at'>#="nms">Tehran index

ethnographic research is always embedded in multi-stakeholder ="trms">situations

="large lg1" stl="font-size:140%"> the ="ppl">Verran is proposing
='lgc'>=/= ="trms">writing ="trms">stories that ="trms">narrate what collaborators hope to hear
='lgc'>=/= hardening the ="trms">categories of the everyday

='lgc'>[='strcls'>*='lgc'>]="trms">generalization='lgc'>: (performative) ways of making and negotiating ="trms">different realities

(Hinde ='lgc'>='lgc'>-->) adequate ="trms">story='lgc'>: objects that ='strcls'>*find='strcls'>* audiences ='lgc'>~= ='strcls'>*pointing to='strcls'>* (='lgc'><='lgc'>-- performative) ='lgc'>~/= ='strcls'>*pointing for='strcls'>* (='lgc'><='lgc'>--="ppl">Verran='lgc'>-- invite them to do work to see their own ="trms">ontological commitments)
='at'>@apasa, research on performativity entailles when not to be performative

ethnographic ="trms">story='lgc'>: re-performance / re-="trms">presentation of some here-now
="lsts lst1">•description='lgc'>: ="trms">storytelling event


working indexically with an in="trms">finitely complex here-now

indexicality depends on posing a somewhere or something else that is real in a ="trms">different manner ='lgc'>~= performativity


(Hacking='lgc'>:) we recognize the collective enactment of knowl="trms"nttrm="knowledge,Knowledge">edge practices in devising re-="trms">presentations ='lgc'>--="ppl">Verran='lgc'>='lgc'>--> ethnographic ="trms">story='lgc'>: (first ans foremost) making reality (='lgc'>=/= ='thdf'>the idea that reality gives rise to re-="trms">presentations)

a ="trms">generalization='lgc'>: a unified text, ="trms">narrative, exemplifying and enacting a particular time and space ='lgc'>--con="trms">dense='lgc'>='lgc'>--> here-now
='lgc'>}='lgc'>='lgc'>--> recognizing how ethnographic ="trms">stories deal with necessarily being just one of in="trms">finitely many possible ="trms">stories of a herenow

(John Law='lgc'>:) ethnography='lgc'>: a ="trms">method of assemblage ='lgc'>: enactment of ="trms">presence, manifest absence, and absence as otherness

='at'>#="nms">Tehran index
attending to indexes for herenow that embed two logics ="trms">generalization='lgc'>: one-many ='and'>& whole-parts
="lstsrd">1. one kind of ="trms">story embeds a logic of one-many ="trms">generalization ='lgc'>='lgc'>--> re="trms">presents its here-now as an ='thdf'>example of something in general ='lgc'>[='lgc'>='lgc'>--> ="trms">story='lgc'> = evidence base of a general statement about human, ="trms">world, erc.='lgc'>]='lgc'>--Kwa='lgc'>='lgc'>--> ='strcls'>*romantic='strcls'>*
="lstsrd">3. one kind of ="trms">story embeds a logic of whole-parts ="trms">generalization ='lgc'>='lgc'>--> ="trms">presents its here-now by first building this ="trms">world ='lgc'>[='lgc'>='lgc'>--> ="trms">story='lgc'> = an emergent entity on a vague whole='lgc'>]='lgc'>--Kwa='lgc'>='lgc'>--> ='strcls'>*baroque='strcls'>*

20th century ="trms">history of complexity theory

='strcls'>*romantic ='lgc'>=/= baroque ways of doing complexity='strcls'>*
='lgc'>--="ppl">Verran='lgc'>='lgc'>--> we should use both ="trms">simultaneously ='lgc'>~= ="ppl">="ppl">Haraway cyborg double vision

='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Latour's analysis of Ambassadors painting (='lgc'>~= illustration of an ethnographic ="trms">story)
="lsts lst1">•="trms">technique of ana="trms">morphosis='lgc'>: invite the viewer to shift their perspective ='lgc'>='lgc'>--> ='strcls'>*they are invited to do the work of recognizing the alternative logics of ="trms">generalization='strcls'>*
="lsts lst1">•="trms">agential ="trms">instrumentality
="lsts lst1">•dual logic='lgc'>: ambassadors ='and'>& skull
="lsts lst1">•skull/brownish object ='lgc'>--signal='lgc'>='lgc'>--> a ‘viewer’ must ‘lean over’ in order to see the ="trms">database (in ="ppl">Verran's example) as ="trms">authoritative ='and'>& as autonomous and ='strcls'>*capable of making new kinds of knower='strcls'>* emerge (worker, ="trms">storyteller, ethnographer)
="prgrph">-

my image assemblages are whole-part ="trms">generalizations, one-many pictures, vague whole with emergent parts

='at'>#workshop on training two modes of ="trms">generalization, use of drawing and image making, ="trms">writing ethnographic ="trms">stories


(artists typically make the mistake of making these two identical ='lgc'>='lgc'>-->)
='strcls'>*indicator ='lgc'>=/= outcome='strcls'>*
="lsts lst1">•indicator='lgc'>: for example you implement something
="lsts lst1">•outcome='lgc'>: a change in behavior (= accomplished indicator)

='strcls'>*one-many ="trms">generalization='strcls'>*
x is one of many possible ="trms">stories about X in general (='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> purification='lgc'>:) spacetime ="trms">specificities are transformed into general claims ='lgc'>}='lgc'>='lgc'>--> abstracting
='lgc'>=/=
='strcls'>*whole-parts ="trms">generalization='strcls'>*
x is a participant on an assemblage where all actors are somehow emerging parts ='lgc'>='lgc'>--> one does not yet know what X is or may become (X remains a vague whole) (='lgc'>--="ppl">="ppl">Latour='lgc'>='lgc'>--> ="trms">translation work='lgc'>:) working a number of herenows into the picture ='lgc'>}='lgc'>='lgc'>--> ="trms">situating

='lgc'>='lgc'>--> how to ="trms">write (ethnographic) ="trms">stories embedding the dual logic of ="trms">generalization='qstn'>?='lgc'> = ='strcls'>*how to arrive at a non-relativizing non-universalizing description that nevertheless works as a ="trms">generalization='qstn'>?='strcls'>*
='lgc'>==constitute='lgc'>='lgc'>==> ="trms">generalization='lgc'>: an irresolvable tension
='lgc'><='lgc'>-- ="trms">interventionist potentiel

="trms">narratives that allow both='lgc'>:
="lsts lst1">•information exchange (handling information correctly)
="lsts lst1">•unexpected cuts in information exchange (cutting the ="trms">world)


what is gained in the ="trms">interventionist potentiel ='lgc'>[of ="trms">stories; for ='thdf'>example of the skull in Holbein's ambassadeur, magic ="trms">database in ="ppl">Verran's ethnographic ="trms">story='lgc'>]='qstn'>?
="prgrph">-enabling double vision

="lsts lst1">•the worker has to be equally magical about her own monitoring repertoires (="nms">apass cloud attitudes)
="lsts lst1">•to ="trms">intervene the ideas of smooth and wellfunctioning development bureaucracy
="lsts lst1">•reflexivity='lgc'>: what the ethnographer sees as she is shifting her ="trms">position and beginning to focus on a ="trms">different (whole-parts) ="trms">generalization ='lgc'>[='lgc'>=/= simply a ="trms">matter of being transparent about one's analytical choices='lgc'>]

(="frds">Sina='lgc'>:)
="trms">storytelling ='lgc'>~= bullshiting
="trms">storytelling ='lgc'>~= analytical ="trms">social ="trms">science

deflating claims (for example we have never been ="trms">modern, etc.) do not afford possibilities for ="trms">intervening


="large lg3" stl="font-size:112%"> (why i use comparing ="trms">stories in my ="trms">lecture performances ='lgc'>='lgc'>-->) the act of ='lgc'>[='strcls'>*='lgc'>]comparing ='lgc'>: a central aspect of seeking to contain the dual logic in one ="trms">story ='lgc'>='lgc'>--> (="ppl">Strathern > Holbraad ='and'>& Pedersen > ="ppl">Verran > ) peculiar intensification of the act of fieldwork


good faith analysis ='lgc'>: ="trms">stories that are explicit about the double vision through foregrounding within the ="trms">story a figure that enables ='strcls'>*switching='strcls'>*
="lsts lst1">•="trms">stories that never ="trms">intervene in a way that was ="trms">imagined (before the study was carried out)

(="ppl">Strathern's) ='lgc'>[='strcls'>*='lgc'>]partiality='lgc'> = incomplete ='lgc'>+ committed ='lgc'>: a description is always part of a whole, which can never be known as a totality, and it is political (biased)

="large lg4" stl="font-size:111%"> ="trms">lecture performance ='lgc'>~= brining the effect of a ="trms">story to life as ="trms">generalization ='lgc'>='lgc'>--> infra-="trms">ontological ='lgc'>+ ="trms">epistemological work

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Kwa

='lgc'>[='strcls'>*='lgc'>]holism='lgc'>: ='thdf'>the ideal of ="trms">integrating all the workings of ="trms">nature into one whole

="large lg5" stl="font-size:122%"> 1950s ='lgc'>='lgc'>--> a special ="trms">relationship between the holism and the computer (='thdf'>the idea that if ='thdf'>the ='thdf'>assumption of holism is fed into a computer model, the computer faithfully reproduces it)

early 20th century ='lgc'>='lgc'>--> notions of the complex unity of (living) ="trms">systems ='lgc'>='lgc'>==> romantic concepti[...]