- Jun 2019
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It is those moments of breakdown, rupture, and loss that allow otherwise ignored infrastructure to be foregrounded and made apparent to our conscious attention. Without the breakdown or rup-ture that allowed for a network to become visible, participants could not have successfully argued for a change in policies, not unlike what we witnessed in the reactions to the apparent exploitation for Homeless Hotspots
Can this be related to Braidotti's "generative cracks" (19) and also L.C. - "There's a crack in everything. That's how the light gets in."
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information incorporates from a metastable abundance of disparate relations and performs processes that are irreducible to a message simply being delivered. Techniques for tuning to an abundance found through transindividuality are a practice not without precedent in rhetorical training.
Ecology
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“cascade of effects
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response-ability
Did this term originate with Barad, or does it stem from something/one else? Are we to take response-ability as the ability to respond affectively, effectively, and in an intentful manner that helps?
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(212).
This reminds me of Hetch Hetchy
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two distinct and indepen-dent kinds of entities—representations and entities to be represented.
Latour's word/world gap
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knowledge (i.e., rep-resentations), on the one hand, and the known (i.e., that which is pur-portedly represented), on the other, the existence of a knower (i.e., some-one who does the representing) is sometimes made explicit. When thishappens it becomes clear that representations serve a mediating functionbetween independently existing entities.
This seems to parallel with Lefebvre's 3 types of space - spatial practice (perceived space), representations of space (conceived space/discourse on space), and representational space (lived space/discourse of space)
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matters of practices/doings/actions.
emergent matters of concern
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How did language come to be more trustworthy than matter?
One one hand, language is free to trade/share/interact with and matter is often not. It's an exchange we can all engage with on some level. On the other, access to understanding of language is unequal. Perhaps the dominance of language has to do with access. Language is also imbued with human expression, and this is often how we interpret others.
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perhaps so that the Indian who is himself Indian becomes something else’
In There There, Tommy Orange discusses urban Indians in the prologue - "...but the land moves with you like memory. An Urban Indian belongs to the city, and cities belong to the earth. Everything here is formed in relation to every other living and nonlivingthing from the earth. All our relations."
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Accordingly, Maori ethics involves the practice of mauri-enhancing positive relationships within human communities, and between humans and non-human entities:
On exploring the necessity of the negative and affirming the positive in the Anthropocene... Braidotti: "The negativity is part of the exercise, but the moment, the analytical function of negativity is only a moment. The proper job, the task, the ethical obligation is in reversing the negative into conditions of affirmation and positivity."
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onsubstantial intersubjectivit
This is a fascinating use of language, consubstantiation and transubstantiation being highly Western and Christian. Learning to see and value the "other" requires learning and using new terms to reach these levels of intersubjectivity and new ways of being. Interactive ecologies occur with or without hybrid languages, but they will be best fostered with this type of listening and speaking - one that includes and enmeshes the perceived other(s).
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Autochthon
https://en.wikipedia.org/wiki/Autochthon_(ancient_Greece) "In Ancient Greece, the concept of autochthones (from Ancient Greek αὐτός autos "self," and χθών khthon "soil"; i.e. "people sprung from earth itself") means the original inhabitants of a country as opposed to settlers, and those of their descendants who kept themselves free from an admixture of foreign peoples.
In mythology, autochthones are those mortals who have sprung from the soil, rocks and trees. They are rooted and belong to the land eternally.
An autochthon is not the same as the offspring of Gaia, called gegenes (earth-born), although later the terms have been conflated."
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I particularly value how Braidotti calls attention to our overnaming problem and the integrative, transdicsiplinary nature of the Anthropocene - a nature that screams for us to both identify diference and tear down walls that separate and isolate us from one another and from the material world.
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weneed to make careful ethical distinction between different speedsof both knowledge production – with the predictable margins of institu-tional capitalization – and the construction of alternative knowing sub-ject formations
"fast technological advances" occlude social and environmental injustices. Accepting varied speeds of human and nonhuman adaptation is a necessary approach to successful rhetorics in the Anthropocene. See Bradshaw, 2018
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