- Jul 2019
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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We scream everywhere: "Look, look, look, look!"
So if screaming and looking don't work...what happens when we attend to other more novel types of sensational experience? I think that's part of this year's dfmi premise. No? I also wonder here about the idea of audience. Our broader missive as academics may be to re-think our dedication to a more general audience rather than our propensity to talk amongst ourselves. This is not a new, or radical claim, of course, but if we want to resist the corporatization of our institutions (a system to which we are bound and co-create/constitute), we can start there. I don't mean this as a self-righteous move, but it may be that our survival as both academics and in a more 'gaian' sense may depend on it.
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infinite number of dimensions.
Relates to Barad's notion of a diffractive methodology. Yes?
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this is not what people actually do to sensitize themselves to Ga'ia; it's not how the scientists do it, and it's not how the artists are doing it.
Agreed.
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Even though it's a metaphor for complete control, the puppet actually makes its puppeteer carry it somewhere else. It gets modified, mobilized, or moved-and you are then moved by the thing you move, which is the most interesting relation we have with the world. T
Also true of a creative process when one is in flow.
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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But let these be words of greeting, not of confronta-tion, of questioning, not of interrogation or interview, of response, not of representation, of anticipation, not of prediction
Invitational rhetoric not agonistic...
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centreforsensorystudies.org centreforsensorystudies.org
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It would be interesting to explore how each of these authors’ theory and methodology is influenced by their choice of modality.
Indeed. This also speaks with our initial campus foray and attempt to attune to one sense perception and consider the affordances and constraints of such a venture.
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it is necessary to inquire into how the division and hierarchization of the senses intersects with and compounds the division and hierarchization of the sexes
Yes.
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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social diacritics, principally race, gender, and class—the positions that inform and bias perspectives, which need to be accounted for in devising a cultural analysis. Today, perhaps a second wave of the reflexive turn is upon us, when the diacritics are compo-nents of species being.
I don't think we've moved beyond the need to discuss "social diacritics," but I do think we can do both and Haraway and TallBear provide ways to think about the why/how/what of this work, perhaps.
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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ensing nodes – citizen sensors' where issues of environmentality, sensors,mediated logistics and political subjectivity become knotted
This gets to my earlier question about a sensus communis, perhaps. Cool.
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iterally mobilised by mobile researchers who track the existinginfrastructural routes of the city.
Reminds me of "nasal rangers" in MN near CAFOs.
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Is there any political efficacythat deals with the data produced?
Key question for rhetoricians to address.
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low-cost sensors, tapping into thepossibilities of data capture by way of activist work.
I want to understand and do this better, which I assume we'll be doing next week!
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somebodies are more exposed than others
Yes. Connects to my earlier point on environmental injustices.
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Fresh air can even be staged as a commodity, as the artist Lian Kegang did in hisperformance involving packed fresh mountain air selling for 5,250 yuan
Interesting!
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visual, tactile, and even gustatory senses,
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art methods, artist-scholar Susie Pratt (2014)
Connections to Kate McLean's work on smell mapping?
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araway, 2015
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ritates the eye
Really a haptic thing...also our skin is effected. The ocularcentric focus in this is interesting to me because it reinforces a hierarchy of sensation that's common in Western culture, and it's one I'd like us to disrupt a bit. I think Hawhee and others also help us to do this work.
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global environmental catastrophes also follows the logic where 'some afflicted communities are affordedmore visibility – and more access to remediation – than others through the mechanisms of globalization,environmental racism, and class discrimination
Ta-da! There we go. :)
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Waste and also contemporary pollution present a convergence of environmental and political issues aspart of the media ecology of the city.
I'm struck by the lack of complexity regarding city/rural connections. 15-20% of air pollution comes from large-scale agricultural production (massive animal feeding ops, etc.). The distributed nature of the pollution seems to make it invisible. Maybe the author will talk about this later. I hope we do as well as an ethical issue we can take up, particularly for those interested in environmental injustice issues.
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The production ofcleanliness became part of city planning as a way to install order; the emergence of bourgeois subjectivityof segregated spaces is partly visible in the measures taken to install sewage and other systems of waste.
Adam Mack's Sensing Chicago (U of Illinois P 2015) addresses a lot of this--good cross pollination of ideas to consider.
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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air pollu tion sensor by a citizen sets in motion a much diff er ent polit ical traject ory than a forest damaged by smog.
Though I agree with the premise, this statement assumes that a citizen will have access to an air pollution sensor, which also assumes a certain degree of privilege that many in the worst of environmental injustice zones simply don't have. I hope we talk about that.
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llab or at ive under tak ing, and so ‘collab or at ive sensing’ ( Gabrys 2016a ) is always a key aspect of sensing prac tice
This relates to Hawhee's explication of the sensorium, which extends to both human and non-human senses that work in collaboration. I also wonder here about a "sensus communis," a unifying concept that works toward a "common" sense developed through combined group sensations, ethical discernment, digital tech, and interpretation that's not bent on Kantian or Cartesian authoritarian injunction or dualism, but on a valuing of common ground (e.g., Earth). To be sure, I don't mean to suggest that individuals don't matter or to suggest that there is a "universal." It's more a matter for statis perhaps and wayfinding.
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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For, increasingly, virtue is being audited.
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example ofSidewalkshows not only the considerable ethicalsensitivity of Duneier's encounters with others (and, very importantly,disadvantaged and relatively powerless others), but also something else ±the creative quality of invention which Spinoza sowanted topromote.
Good point and addresses aspects of power relations I needed to see.
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roblemsbeginwhenthisbio-ethicalapparatusistransferredwholesaleinto the realm of the social sciences (and so on to activities such as ethno-graphy and other qualitative methodologies which the social sciences areincreasingly prone touse) andthe humanities,as hasincreasingly occurredintheUSA andnowlooks set fairtodo inEurope.
Ok.
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activist audit professionals spread out in search of further ®elds in whichto apply their skills of scrutiny.
The section here is quite combative. I wonder about complexity here. Interesting that he appears to push back against political correctness in some ways. No?
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I fail to see any discussion of power relations in Thrift's work here. Am I missing something, or is this just a masculinist approach that ignores how power relations effect "expression" and "imagination," and more? The omission is key in terms of how one might respond to the work and how it can manifest in fieldwork scenarios.
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we take on the respon-sibility to become something different by expanding our and others'subjectivity
Relates to Haraway's notion of "located accountability" perhaps.
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mental life'
The idea of "mental life" contradicts Spinoza's non-dualistic focus. The next passage reinforces the mind/body split as well.
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`vulnerableoptimism',whichcanofferafreedom toconstruct and explore common ground
Perhaps, but who is authorized to "explore" is imbued with power and privilege, which feminist critique would notice. "Common" ground and "freedom" are fraught terms, imho.
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elations and encounters
These are always already cultural and ideological though.
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static1.squarespace.com static1.squarespace.com
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Equally impor-tantly, the atmospheric things with which I wish to think move somewhere between discrete presences and vague, swirling affects
This resonates with my research interests in scent events at intersection with environmental condition. Cool.
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some seepage, some leakage, some emission
I think connections to Nancy Tuana's "viscous porosity"-- provides a feminist approach to relational materiality that some of our group's readers may appreciate.
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echnique
Good connection here with Vannini's concept of "style" in non-representational research.
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static1.squarespace.com static1.squarespace.com
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Research methods, let us be precise about this, are proce-dures for the collection of empirical material (i.e., data) (e.g., see Denzin & Lincoln, 2011).
Note to self: share this article with 5362 grad students in SP20 and 5371 this fall!
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Events, in sum, are examined because they inevitably highlight not instrumental plans, blueprints for action, and a priori scripts and conditions but rather the pos-sibility of alternative futures, the failures of representations, the contingen-cies of interventions, and the effervescence with which things actually take place.
The "event" section here is exceptionally helpful for my own research into what I call scent events. Cool connection. Thanks for providing the reading! Useful!
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pla
It's weird to me that Thrift focused (according to Vannini) on Freud when D. W. Winnicott's work on object relations and play make so much more sense for the type of theory proposed. I guess it's just a pet peeve of mine that Lacan and Freud get so much print-space. To be fair though, I read a lot more Winnicott in my MA program, which was in Visual Culture in a School of Art.
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material objects
Jane Bennett's work on vibrant matter fits here, too.
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Non-representational theorists are weary of the structur-alist heritage of the social sciences and suspicious of all attempts to uncover symbolic meaning where other, more practical forms of meaning or even no meaning at all exist.
I'm curious here about the connections to rhetoric in a nondiscursive sense. The idea of "no meaning at all" makes strange the notion of rhetoric as a disciplinary field. No? Granted the author isn't addressing rhetoric as a field, but I do wonder how rhetoricians might complicate this in interesting ways. Thinking on the screen here...
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This book is not a self-help manual for the sufferer of a midlife epistemological crisis.
How unfortunate. jkjk
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- Jun 2019
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dfmi.dwrl.utexas.edu dfmi.dwrl.utexas.edu
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city street are barred from the experience of certain bodies
Yes, and not only race, also able-bodied experiences, etc.
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They are a thinking-with practice
As I read the methodology the authors outline here, I can't help but ask where is the "so what"? I get that it's a different way to think through a place/space or an orientation maybe, but I don't see ethical connections that I need to see to place value on the work. It's a social justice thing...maybe it will show up later.
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We attend to the how of research by thinking-with various walking projects from WalkingLab (www.walkinglab.org) and beyond. We use the idea of the walk score as a catalyst for movement. Influenced by the tradition of Fluxus event score
These ideas harken back to Guy Debord's "derives" and other artistic "happenings"--also 60s era movements. What's up with the back to the past thing? Also, I checked out the WalkingLab.org website and found the projects, events, and publications interesting. It all feels overly ableist to me, but I didn't delve deeply.
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We need to shift from thinking about methods as processes of gathering data toward methods as a becoming entangled in relations. This requires a commit-ment to methods in which experience gives way to experi-mentation, where it “becomes a field of variations in which to experiment with the questions of how felt difference might register in thinking” (McCormack, 2013, p. 11).
The two don't seem distinct to me. Gathering is always already an embodied, entangled act of relationality.
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