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| author | hellekin <hellekin@cepheide.org> | 2018-07-25 14:02:29 +0200 |
|---|---|---|
| committer | hellekin <hellekin@cepheide.org> | 2018-07-25 14:02:29 +0200 |
| commit | 8add2433424a5659d62037695ffe84d68cf32c96 (patch) | |
| tree | c43333cd6cc18a8104e07fef70c22ff297a60017 | |
| download | 3ts-reader-8add2433424a5659d62037695ffe84d68cf32c96.tar.gz | |
v0 of the reader
| -rwxr-xr-x | assets/BookChapt_TacticalBiopolitics_subRosa.pdf | bin | 0 -> 1339379 bytes | |||
| -rwxr-xr-x | assets/The_Computer_for_the_21st_Century.pdf | bin | 0 -> 4082602 bytes | |||
| -rwxr-xr-x | assets/The_Deluge_of_Spurious_Correlations_in_Big_Data.pdf | bin | 0 -> 592776 bytes | |||
| -rwxr-xr-x | assets/barad-posthumanist.pdf | bin | 0 -> 144393 bytes | |||
| -rwxr-xr-x | assets/css/style.css | 109 | ||||
| -rwxr-xr-x | assets/img/shattered-island.gif | bin | 0 -> 97196 bytes | |||
| -rwxr-xr-x | assets/katherine-n-haylses-how-we-became-posthuman.pdf | bin | 0 -> 8201435 bytes | |||
| -rwxr-xr-x | assets/n-katherine-hayles-my-mother-was-a-computer.pdf | bin | 0 -> 2485144 bytes | |||
| -rwxr-xr-x | basarab-nicolescu.html | 79 | ||||
| -rwxr-xr-x | bernard-aspe.html | 34 | ||||
| -rwxr-xr-x | deborah-lupton.html | 179 | ||||
| -rwxr-xr-x | etc.html | 88 | ||||
| -rwxr-xr-x | gilbert-simondon.html | 34 | ||||
| -rwxr-xr-x | index.html | 84 | ||||
| -rwxr-xr-x | isbn/979-10-92116-12-0.md | 119 | ||||
| -rwxr-xr-x | karen-barad.html | 127 | ||||
| -rwxr-xr-x | lynn-margulis.html | 128 | ||||
| -rwxr-xr-x | muriel-combes.html | 34 | ||||
| -rwxr-xr-x | stephane-lupasco.html | 34 | ||||
| -rwxr-xr-x | subrosa.html | 108 |
20 files changed, 1157 insertions, 0 deletions
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On appelle cela la non-séparabilité. + C'est-à-dire que l'univers entier apparait comme un + corps. Un corps entier, où tout est relié. Imaginez + cette non-séparabilité au niveau des êtres, sur le plan + social, sur notre « village » Terre. Cela peut tout + changer dans nos relations, c'est époustouflant. »</quote> + </section> + <section id="causalité"> + <h4>Causalité globale</h4> + <quote>Dans notre monde, on associe une cause à un effet, et + ainsi de suite. On parle de causalité locale. Le monde + quantique, lui, nous fait découvrir une causalité + globale, qui concerne l'univers dans son entier. Ce + n'est pas de la poésie ni de la métaphysique. C'est une + réaiité scientifique. Cette nouvelle forme de causalité + fait que, là encore, tout est relié à tout. »</quote> + </section> + <section id="logique"> + <h4>Logique du tiers-inclus</h4> + <quote>« Un autre aspect concerne ia manière de penser. + Cela peut paraître étonnant, mais la physique quantique + nous apprend à penser. Comment ? Par la logique. Depuis + des millénaires, depuis Aristote, on pense la réaiité en + termes de vérité absolue et de fausseté absolue. C'est + soit l'un soit l'autre. On appelle cela la logique du + tiers exclu. Dans le monde quantique, les états + physiques sont une combinaison de couples + contradictoires. Prenons l'exemple d'une particule qui + tourne sur elle-même dans un sens — rotation + appelée spin en quantique — et une autre particule + qui tourne dans un sens opposé. En physique classique, + on a soit l'un soit l'autre. En physique quantique, on a + les deux et on doit avoir les deux... mais avec des + probabilités différentes. Cela signifie que l'on a + besoin d'une nouvelle logique : la logique du tiers + inclus, qui a été formalisée en particulier par le + philosophe <a href="stephane-lupasco.html">Stéphane Lupasco</a>. Le tiers inclus, c'est un + troisième élément qui va unir les deux premiers, + contradictoires, mais sur un autre niveau de réalité. + Comme avec la superposition des états quantiques. »</quote> + </section> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/bernard-aspe.html b/bernard-aspe.html new file mode 100755 index 0000000..18bcf38 --- /dev/null +++ b/bernard-aspe.html @@ -0,0 +1,34 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Bernard ASPE </h2> + <h3> Temps commun </h3> + </header> + <main> + <article> + <p>Hello</p> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/deborah-lupton.html b/deborah-lupton.html new file mode 100755 index 0000000..e388d41 --- /dev/null +++ b/deborah-lupton.html @@ -0,0 +1,179 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Cyberfeminism </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Deborah Lupton </h2> + <h3> Sociology </h3> + </header> + <main> + <article> + <section id="author"> + <h4>About the Author</h4> + <p>Deborah Lupton worked already in 1993 on the analogy + between the communication of technology threats and of + diseases, she presents us the analogy that is voluntary + made between the computer and the body in a hygienic + society where we tend to rely on centralized organisation + to desinfect and sanitize our world. Since then the issue + of scale and control.</p> + </section> + <section id="sources"> + <h4>Sources</h4> + <p><a href="assets/BookChapt_TacticalBiopolitics_subRosa.pdf"> + <em>Panic computing: The viral metaphor and computer technology</em></a>, + Cultural Studies, 8:3, pp.556—568 ISSN 0950-2386</p> (Subrosa; 1999) + </section> + <section id="scare"> + <h4> Panic computing: The viral metaphor and computer technology </h4> + + <p>The unproblematic use of the term 'virus' applied to + technological artefacts, inspire ponderings on the wider + implications of the viral metaphor. The choice of + phraseology in textual accounts and talk, the discursive + devices used, recurrent lexical patterns in describing + things, events, groups or people is revealing of the + latent ideological layer of meaning of such + communications (van Dijk, 1990; Fowler, 1991). In + particular, the intertextuality, or the ways in which + texts selectively draw upon other texts, other cultural + forms and discourses to create meaning, indicates the + political and ideological functions of texts and delimits + the boundaries within which topics may be discussed + (Fairclough, 1992; Astroff and Nyberg, 1992). *The + nomination of a type of computer technology malfunction + as a 'virus'* is a highly significant and symbolic + linguistic choice of metaphor, used to make certain + connections between otherwise unassociated subjects and + objects, to give meaning to unfamiliar events, to render + abstract feelings and intangible processes concrete. In + doing so, the metaphor shapes perception, identity and + experience, going beyond the original association by + evoking a host of multiple meanings (Clatts and Mutchler, + 1989: 106-7). As Geertz has argued, '[i]n metaphor one + has.., a stratification of meaning, in which an + incongruity of sense on one level produces an influx of + significance on another' (1973: 210).</p> + </section> + <section id="viruses-and-the-computer-corpus"> + <h4>Viruses and the Computer Corpus</h4> + + <p>The present analysis examines in detail the + stratification of meaning evident in the widespread and + largely unquestioned adoption of the viral metaphor to + describe computer technology malfunction in popular + texts. It is argued that the viral metaphor used in the + context of computer technology draws upon a constellation + of discourses concerning body boundaries, erotic + pleasure, morality, invasion, disease and destruction. In + what follows, the meanings of the term 'virus' in the + medical context, the symbiotic relationship between body + and computer metaphorical systems, the symbolic danger of + viruses, the seductiveness of the human/computer, + Self/Other relationship and the cultural crisis around + issues of bodies, technologies and sexualities at the fin + de millénnium are discussed to illuminate the ambivalent + relationship of humans with computer technology in late + capitalist societies.</p> + </section> + <section id="morality-and-viral-politics"> + <h4>Morality and viral politics</h4> + + <p>There are no "good" Germs or 'normal Germs; all Germs are + bad' (Helman, 1978: 118-19). To counter this attack, as + Cindy Patton points out, bodies are visualized as being + 'filled with tiny defending armies whose mission [is] to + return the "self" to the precarious balance of health' + (Patton, 1990: 60). The immune system is commonly + described in popular and medical texts as mounting a + 'defence' or 'siege' against 'murderous' viruses or + bacteria which are 'fought', 'attacked' or 'killed' by + white blood cells, drugs or surgical procedures (Martin, + 1990; Montgomery, 1991). This military discourse, + redolent with images of physical aggression, has become + routine and standardized to the point where its + metaphorical origins are erased: it is now a 'dead' + metaphor (Montgomery, 1991: 350).</p> + </section> + <section id="the-seduction-and-terror-of-cyberspace"> + <h4>The seduction and terror of cyberspace</h4> + <p>The viral metaphor has been adopted in computing + terminology to express the meanings of rapid spread and + invisible invasion of an entity that is able to reproduce + itself and causes malfunctioning on the systemic + level. It is telling that this alternative use has been + so readily accepted that at least one Australian medical + journal has featured articles on computer viruses devoted + to making explicit the similarities between biological + viruses and computer viruses (Dawes, 1992a, 1992b). Just + as the immune system is described in terms of military + imagery, popular accounts of computer viruses commonly + employ the terminology of war to conceptualize the + struggle between technological order and chaos. [....] + Ways of describing computer technology have both created + new terminology which has entered the language and have + drawn upon elements of older, more established lexical + systems. In particular, drawing upon the centuries-old + body/machine discourse, there has developed a symbiotic + metaphorical relationship between computers and humans, + in which computers have been anthropomorphized while + humans have been portrayed as 'organic computers' + (Berman, 1989: 7).The immune system is also commonly + described as an information-processing system, + communicating by means of hormones. By this imagery, + there occurs 'the transformation of the human subject + into an object, a repository, or else a collision site, + for various types of detectable and useable information' + (Montgomery, 1991: 383). Indeed, according to Haraway, + bodies have conceptually become cyborgs + (cyberneticorganisms), that is, 'techno-organic, humanoid + hybrids' (Haraway, 1990:21), or compounds of machine and + body theorized in terms of communications, for which + disease may be conceptualized as 'a subspecies of + information malfunction or communications pathology' + (Haraway, 1989: 15).</p> + </section> + <section id="the-viral-metaphor-and-technophobia"> + <h4>The viral metaphor and technophobia</h4> + <p>At the fin de millénnium, the body is a site of toxicity, + contamination and catastrophe, subject to and needful of + a high degree of surveillance and control. Kroker and + Kroker (1988:10 ff.) term the contemporary obsession + with clean bodily fluids as 'Body McCarthyism', an + hysterical new temperance movement. [...] 'Panic + Computing' invokes '[t]he underlying moral imperative + ... You can't trust your best friend's software any more + than you can trust his or her bodily fluids - safe + software or no software at all!' (Ross, 1991: 108). The + insertion of an 'infected' disk, that is a 'carrier' of + corruption, spells disaster for the integrity of the + computer corpus. Just as people are exhorted to grill + their sexual partners for details of their past intimate + lives, so as to be 'sure and safe' before proceeding to + exchange bodily fluids, so they are warned to verify the + source and safety of the computer disks they insert into + their PCs (Sontag, 1989: 167).</p> + </section> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/etc.html b/etc.html new file mode 100755 index 0000000..c43a34a --- /dev/null +++ b/etc.html @@ -0,0 +1,88 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Other references </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Etc. </h2> + <h3> Other references </h3> + </header> + <main> + <article> + <dl> + <dt> + <a href="assets/The_Deluge_of_Spurious_Correlations_in_Big_Data.pdf">The Deluge of Spurious Correlations in Big Data</a> (Calude & Longo 2016) + </dt> + <dd>A 2016 mathematical proof that demonstrates the fallacy + of the market-driven, anti-scientific Big Data ideology, + that "computer-discovered correlations should replace + understanding and guide prediction and action." In + fact, "[t]oo much information tends to behave like very + little information. The scientific method can be + enriched by computer mining in immense databases, but + not replaced by it." The aim of the authors is "to + document the danger of allowing the search of + correlations in big data to subsume and replace the + scientific approach."</dd> + <dt> + <a href="assets/The_Computer_for_the_21st_Century.pdf">The Computer for the 21st Century</a> (Weiser 1999) + </dt> + <dd>Xerox PARC has been one of the epicenters of theoretical + and practical computer development in the Silicon + Valley. This article predicts the <em>disappearance</em> of + computers in our Century by ubiquity. "There is more + information available at our fingertips during a walk in + the woods than in any computer system, yet people find a + walk among trees relaxing and computers + frustrating. Machines that fit the human environment + instead of forcing humans to enter theirs will make + using a computer as refreshing as taking a walk in the + woods."</dd> + <dt> + <a href="assets/Indigenous_Cartography_in_Lowland_South_America_and_the_Caribbean.pdf">Indigenous Cartography in Lowland South + America and the Caribbean</a> + </dt> + <dd></dd> + <dt> + <a href="assets/"><strong>Collaboratively mapping alternative economies</strong> Co-producing transformative knowledge</a>, (Labaeye, 2017) + </dt> + <dd> + <quote>“One of the critical factors of digital knowledge is the + ‘hyperchange’ of technologies and social networks that + affects every aspect of how knowledge is managed and + governed, including how it is generated, stored, and + preserved” (Hess and Ostrom, 2007, p. 9).</quote> + <p>Hess and Ostrom (2007), argued that digital technologies + redefine knowledge as a commons, meaning, as a resource + shared by a group of people that is vulnerable to social + dilemmas (Hess and Ostrom, 2007, p. 3).</p> + <p>Understanding knowledge as a commons offers a new lens + for considering the question of ownership in the process + of knowledge production and its outcomes.</p> + <p>[...] This leads to the formulation of the hypothesis + that licenses and infrastructure provision do play a + central role in defining how mappings of alternative + economies unfold.</p>q</dd> + </dl> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/gilbert-simondon.html b/gilbert-simondon.html new file mode 100755 index 0000000..cb80e6c --- /dev/null +++ b/gilbert-simondon.html @@ -0,0 +1,34 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Gilbert SIMONDON </h2> + <h3> Individuation </h3> + </header> + <main> + <article> + <p>Hello</p> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/index.html b/index.html new file mode 100755 index 0000000..6a6509e --- /dev/null +++ b/index.html @@ -0,0 +1,84 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body class="index"> + <header> + <h1> Ici THK </h1> + <h2> A reader for 'Ultra Gauche' </h2> + <h3> And the dear citizens in charge of watching us. </h3> + </header> + <main> + <section id="intro"> + <h4>Introduction</h4> + <p>Walking the path of least resistance, down the river to the ocean of unknowns.</p> + <p> + On the occasion of the TransHackMeeting happening on + august 2018 in Tarnac, we gather with the intention to + crossthink the organisation of our third technoscape, + its structural difference, its capacity for change. + </p> + <p> + This <em>reader</em> assembles book excerpts from authors that + we think can help understanding our current situation and + bring up alternative thought susceptible to transform our + relation to technologies and ourselves in ways that support + life and defend common values of autonomy and subsidiarity, + solidarity with and respect of self, others, and living + nature. Who ye cometh here with agency, embrace the shadows + that bringeth perspective to the shiny veil of illusion and + engineered boredom. Hush! Hush! Already you're free. + </p> + </section> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + <ul class="concepts"> + <li><a href="concepts/allagmatics.html">Allagmatics</a></li> + <li><a href="concepts/agency.html">Agency</a></li> + <li><a href="concepts/analogy.html">Analogy</a></li> + <li><a href="concepts/common-time.html">Common Time</a></li> + <li><a href="concepts/concretization.html">Concretization</a></li> + <li><a href="concepts/context.html">Context</a></li> + <li><a href="concepts/immediacy.html">Immediacy</a></li> + <li><a href="concepts/included-third.html">Included-Third</a></li> + <li><a href="concepts/inseparability.html">Inseparability</a></li> + <li><a href="concepts/interdependence.html">Interdependence</a></li> + <li><a href="concepts/intra-action.html">Intra-Action</a></li> + <li><a href="concepts/minorized.html">Minorized</a></li> + <li><a href="concepts/mutation.html">Mutation</a></li> + <li><a href="concepts/ontogenesis.html">Ontogenesis</a></li> + <li><a href="concepts/oscillation.html">Oscillation</a></li> + <li><a href="concepts/permeability.html">Permeability</a></li> + <li><a href="concepts/porosity.html">Porosity</a></li> + <li><a href="concepts/scale.html">Scale</a></li> + <li><a href="concepts/solidarity.html">Solidarity</a></li> + <li><a href="concepts/subsidiarity.html">Subsidiarity</a></li> + <li><a href="concepts/symbiogenesis.html">Symbiogenesis</a></li> + <li><a href="concepts/transduction.html">Transduction</a></li> + </ul> + </nav> + <aside> + <cite title="Yevgeny Zamiatin, in an unpublished preface to a book."> + "Man ceased to be an ape and overcame the ape the day the first + book was published. The ape had never forgotten this + humiliation: just try to give him a book, and he will + immediately spoil it, soil it, and tear it to pieces." + </cite> + </aside> + </main> + </body> +</html> + diff --git a/isbn/979-10-92116-12-0.md b/isbn/979-10-92116-12-0.md new file mode 100755 index 0000000..aec3711 --- /dev/null +++ b/isbn/979-10-92116-12-0.md @@ -0,0 +1,119 @@ +--- +title: En marchant d'une manière sacrée +isbn: 979-10-92116-12-0 +author: Tilda Long Soldier +author: Mark St Pierre +pages: 265-268 +--- + +## La déesse Terre et la politique sexuelle + +Ce que _Pte' San_, la Femme-Bison-Blanc, a proposé aux Lakotas, entre autres +conseils à propos de la famille et de la maternité, du rôle des femmes dans le +royaume sacré, et de l'organisation de la société lakota, se perd généralement +dans les écrits sans fin des auteurs féministes manipulés politiquement. + +Personne ne détient la vérité. Le génocide des Indiens d'Amérique, perpétré au +nom du Christ, a coûté à l'humanité tout entière une précieuse part de son +expérience et de sa sagesse. Tous les peuples du globe ont part, de droit, à la +sagesse spirituelle universelle mais cela a été bafoué dans le programme +politico-religieux de certains. + +Les religions indiennes ne peuvent se comprendre que dans le contexte culturel +qui est le leur ; pris isolément, des rites comme celui de la loge de sudation, +ou bien encore l'image de la Femme-Bison-Blanc, ne sauraient être compris et +mènent à la confusion. + +Nous avons parcouru des kilomètres et profondément sondé nos coeurs dans ce +voyage intellectuel et religieux. Il a souvent été difficile de rapprocher les +théories des Indiens sur la maladie, de celles des Occidentaux. Comment de +riches américains pourraient-ils considérer la spiritualité indienne comme un +outil quotidien de survie, alors que la recherche de la vérité, chez eux, a pour +origine un manque de spiritualité intime, dans un monde matérialiste et sexiste, +ou même dans une forme d'ennui où la foi n'est qu'un thème de conversation, une +lubie passagère ? + +Peut-être espèrent-ils que la technologie saura un jour les rapprocher de la +terre elle-même dont ils se sont éloignés. + +Il existe quelque chose au-delà de la science et de l'argent : c'est là le +message de foi que nous ont laissé tous nos maîtres. Ils nous ont livré +l'essentiel de leur mode de vie et non pas seulement l'apparence. Ces souvenirs +personnels, ces croyances, ces sentiments représentent le passé et le présent de +femmes bien réelles, libres de tout prejugé sexiste des religions +dominantes. Good-Lifeways-Woman, à qui l'on demandait quel message elle voulait +laisser, en quelques mots, nous dit : « Une des choses les plus importantes que +j'ai apprises, c'est que personne ne peut dire ce qui l'attend au cours de ce +voyage spirituel. Je pensais, lorsque je me mis en route, forte de ma vision, +que tout serait clair. Mais chaque chose vient en son temps. Lorsqu'on a +parfaitement compris une chose nouvelle, alors on peut aller un peu plus loin. » + +En fait, il reste beaucoup de l'histoire et des traditions indiennes utiles non +seulement aux Indiens mais à toute l'humanité. Nous avons trouvé là un riche +héritage et des cérémonies profondément vivantes qui perdurent. + +La persistance de cette malheureuse image de « +l'homme-rouge-en-voie-de-disparition », dans l'histoire et la littérature, +affecte, plus que quiconque, les Indiens eux-mêmes. Depuis environ un siècle, se +développe la tendance qui consiste à protéger une culture que l'on dit en voie +de perdition. Cependant, des pratiques sociales comme les _pow wows_ et les +rituels chez les Indiens des Plaines contemporains, véhiculent, de façon +délibérée, une certaine information. + +Nous avons découvert un système de croyances en plein renouveau, ainsi que des +groupes de femmes qui continuent de jouer un rôle vital dans les sociétés +tribales en constant changement. Dans tous nos entretiens, transparut toujours +cette idée d'un retour lent certes, mais constant, à une reconnaissance et un +respect des femmes. Tous les Indiens à qui nous avons parlé, espéraient que ce +livre leur donnerait plus de confiance en elles-mêmes, pour accomplir leur rêve. + +Pourtant, les Indiennes continuent à répondre aux besoins de leur peuple ; elles +connaissent de puissantes visions. La création, en 1979, d'une nouvelle société +de Rêveurs, le _Sina Wakan Win Oklakiciye'_ ou société des Femmes au Châle +Sacré, est la preuve d'un espoir plus grand : restaurer le statut et perpétuer +la sagesse des idées lakotas sur l'importance et le rôle des femmes dans la +société. Ces mots de Bernice Stone, visionnaire indienne, se font l'écho d'une +société plus large qui semble s'abîmer dans la violence familiale et sociale. + +> Aujourd'hui nous sommes loin des valeurs et des croyances traditionnelles. Un +> homme peut battre sa femme à mort sans être inquiété. Presque chaque jour, des +> femmes battues par leur mari ou leur compagnon, sont admises à l'hôpital de +> Pine Ridge. Ces hommes sont rarement poursuivis par la Justice. Ce problème de +> maltraitance est crucial chez les Lakotas, car il affecte notre bien +> essentiel : nos enfants. Ceux-ci, répéteront dans leur propre famille ce dont +> ils ont été témoins. Il faut faire cesser cette violence et aborder les choses +> différemment, car si nos enfants ne connaissent plus ni santé physique, ni +> santé morale, c'en est fini du peuple oglala lakota. Nos enfants sont notre +> avenir. Ce que veut la société des Femmes au Châle Sacré, c'est la +> restauration de la famille et l'éradication de la violence domestique. + +Si les visions sacrées se perpétuent chez les femmes pour le bien du peuple, il +demeure encore bien des questions sans réponse pour les chercheurs de demain. La +vocation des femmes-médecine ches les Indiens des Plaines est-elle en train de +disparaître, ou est-elle encore très présente ? Nous avons demandé à _Wounye' +Waste' Win_ ce qu'elle voulait laisser aux siens, ce qui lui avait paru +essentiel, alors que nous travaillions, ensemble, à cet ouvrage. + +> Je dirais peut-être qu'on ne peut juger ni comparer son expérience avec celle +> d'autrui. Il ne faut pas non plus se comparer à ce qui est écrit dans les +> livres : on serait déçu. Plus on écoute cette voix intérieure, cette voix +> tranquille, plus on apprend et l'on avance sur son propre chemin. +> Parfois on entend une voix ; parfois on sent, on comprend quelque +> chose. Différentes personnes vous instruisent, une femme, un homme. Ce peut +> être un chant nouveau. Par l'oreille, ou par les sensations qu'il fait naître +> en vous, il vous plonge dans une connaissance à laquelle vous pouvez +> croire. Lorsque ce pas est franchi, alors le monde du sacré s'ouvre à vous. +> Il faut écouter cette voix, même si elle est en contradiction avec ce que les +> autres attendent de vous, même si elle est contraire au dire et au faire des +> autres. +> Récemment, un home s'est approché de moi et m'a dit de continuer mon rituel +> féminin : « Continuez, m'a-t-il dit, car je vous enverrai du monde, beaucoup +> espèrent en votre aide et en ont besoin. » Il est la deuxième personne à me +> dire qu'il a « vu » mes cérémonies et les personnes qui y venaient. + +Lorsque nous avons demandé à Good-Lifeways-Woman pourquoi elle aimait tant ce +livre : « C'est, dit-elle, parce qu'il va beaucoup apporter à notre peuple, et +permettre aux hommes et aux femmes de se voir sous un meilleur aspect. C'est, +pour les femmes, une nouvelle incitation à poursuivre leurs rêves pour le bien +du peuple. » +Nous espérons qu'elle a dit vrai. _Mitakuye' Oyasin_. diff --git a/karen-barad.html b/karen-barad.html new file mode 100755 index 0000000..8f028a6 --- /dev/null +++ b/karen-barad.html @@ -0,0 +1,127 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body lang="en"> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Karen BARAD </h2> + <h3> </h3> + </header> + <main> + <article> + <section id="author"> + <h4>About the Author</h4> + </section> + <section id="sources"> + <h4>Sources</h4> + Karen BARAD, <em>Meeting the Universe Halfway: Quantum physics and the Entanglement of Matter and Meaning.</em>, + ISBN 13-978-0-8223-3901-4. + </section> + <section id="quotes"> + <h4>Quotes</h4> + <quote title="Preface to Meeting the Universe Halfway"> + <p>There are no solutions; there is only the ongoing + practice of being open and alive to each meeting, each + intra-action, so that we might use our ability to + respond, our responsibility, to help awaken, to breathe + life into ever new possibilities for living justly. The + world and its possibilities for becoming are remade in + each meeting. How then shall we understand our role in + helping constitute who and what come to matter? How to + understand what is entailed in the practice of meeting + that might help keep the possibility of justice alive in + a world that seems to thrive on death? How to be alive + to each being's suffering, including those who have died + and those not yet born? How to disrupt patterns of + thinking that see the past as finished and the future as + not ours or only ours? How to understand the matter of + mattering, the nature of matter, space, and time? These + questions and concerns are not a luxury made of esoteric + musings. Mattering and its possibilities and + impossibilities for justice are integral parts of the + universe in its becoming; an invitation to live justly + is written into the very matter of being. How to + respond to that invitation is as much a question about + the nature of response and responsibility as it about + the nature of matter. The yearning for justice, a + yearning larger than any individual or sets of + individuals, is the driving force behind this work, + which is therefore necessarily about our connections and + responsibilities to one another-that is, entanglements.</p> + </quote> + <quote title="Ib.id. Footnote 45 of Chapter 8, Ontology, Intra-Activity, Ethics"> + <p>Haraway does not take location to be about fixed + position (though unfortunately many readers who cite + Haraway conflate her notion of "situated" with the + specification of one's social location along a set of + axes referencing one's identity). She reiterates this + point in different ways throughout her work. For + example, in "Situated Knowledges" she writes: "Feminist + embodiment, then, is not about fixed location in a + reified body, female or otherwise, but about nodes in + fields, inflections in orientations, and responsibility + for difference in material- semiotic fields of meaning. + Embodiment is significant prosthesis; objectivity cannot + be about fixed visions when what counts as an object is + precisely what world history turns out to be about." + Situated knowledge is not merely about knowing or seeing + from somewhere (as in having a perspective) but about + taking account of how the specific prosthetic embodiment + of the technologically enhanced visualizing apparatus + matters to practices of knowing. And ifher use of the + "@" sign in Modest_Witness can be understood as a mark + of the specificity of location, then we can conclude + that location is not equivalent to the local, but + neither does the globality of the Net imply universality + but rather points to its distributed and layered nature + (1997, 121): "The '@' and '.' are the title's chief + signifiers of the Net. An ordinary e-mail address + specifies where the addressee is in a highly + capitalized, transnationally sustained, machine + language-mediated communications network that gives byte + to the euphemisms of the 'global village.' Dependent + upon a densely distributed array oflocal and regional + nodes, e-mail is one of a powerful set of recent + technologies that materially produce what is so blithely + called 'global culture.' E-mail is one of the passage + points — both distributed and obligatory — + through which identities ebb and flow in the Net of + technoscience" (Haraway 1997, 4; italics mine). + Location, for Haraway, may be about the specification + ofwhere the addressee is in the Net, but the Net is not + fixed, and neither are identities or spacetime. Though + Haraway doesn't seem to go as far in making the + ontological points I want to emphasize here, in both + accounts it seems that while location cannot be about + occupying a fixed position, it may be usefully + (con)figured as specific connectivity. See chapter 4 on + the agential realist conception of objectivity not as a + view from somewhere but as a matter of accountability to + marks on bodies. Objectivity is not solely an + epistemological matter (a matter of seeing, albeit + specifically embodied sight) but an ontological + (ontoepistemological) one.</p> + </quote> + </section> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/lynn-margulis.html b/lynn-margulis.html new file mode 100755 index 0000000..20c9948 --- /dev/null +++ b/lynn-margulis.html @@ -0,0 +1,128 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Lynn MARGULIS </h2> + <h3> Symbiogenesis </h3> + </header> + <main> + <article> + <section id="natural-theology"> + <h4>Natural Theology</h4> + <p>To me, the Gaia hypothesis, or theory as some would have + it, owes its origin to a dual set of sources: the immense + success of the international space program that began with + the launch of Sputnik by the Soviet Union in 1957 and the + lively but lonely scientific imagination, inspiration, and + persistence of Jim Lovelock. Part of the contentiousness + and ambiguity attendant on most current descriptions of + the Gaia hypothesis stems from confused definitions, + incompatible belief systems of the sci- entific authors, + and inconsistent terminology across the many a¤ected + disciplines (for example, atmospheric chemistry, + environmental studies, geology, microbiology, + planetary astronomy, space science, zoology).</p> + <p>Anger, dismissive attitude, and miscomprehension also come + from the tendency of the human mind toward + dichotomization. In this limited summary whose purpose is + to draw attention to several recent, excellent books on + Gaia science and correlated research trends, I list the + major postulates of the original Gaia statement and point + to recent avenues of in- vestigation into the verification + and extension of Lovelock’s original ideas. I try to + minimize emotionally charged rhetoric aptly indulged in + and recently reviewed by Kirchner (2002) and to maximize + the proximity of the entries on my list to directly + observable, rather than computable, natural phenomena. I + self-consciously align this contribution to a field ignored + by most of today’s scientific establishment and their + funding agencies, one considered obsolete, anachronistic, + dispensable, and atavistic.</p> + <p>To me this field in its original form, ‘‘natural theology’’ + that became ‘‘natural history,’’ should be revived with + the same enthusiasm with which it thrived in the 18th and + early 19th centuries. That age of exploration of the seas + and lands generated natural history in the same way that + satellite technology and the penetration of space brought + forth Gaia theory. In fact when Lovelock said, ‘‘People + untrained ... do not revere ... Geosphere Bio-sphere + System, but they can ... see the word Gaia embracing both + the intuitive side of science and the wholly rational + understanding that comes from Earth System Science’’ he + makes a modern plan for the return to the respected + natural history, the enterprise from which biology, + geology, atmospheric science, and meteorology had not yet + irreversibly divorced themselves. Is he not explicit when + he writes, ‘‘We have some distance still to travel because + a proper understanding of the Earth requires the abolition + of disciplinary boundaries’’? For the science itself, + although precluded today by administrative and budgetary + constraints, the advisable action would be a return to + natural history, the status quo ante, before those + disciplines were even established.</p> + </section> + <section id="sexualite-et-commerce-genetique-planetaire"> + <h4>Sexualité et commerce génétique planétaire</h4> + <p>Les hommes exploitent l'énergie des combustibles fossiles vieux de millions d'années comme le charbon, le pétrole et le gaz naturel, ils n'ont pas encore puisé dans des gisements d'information vieux de plusieurs milliards d'années. La micro-électronique de la photosynthèse, le génie génétique, le développement de l'embryon et d'autres technologies naturelles sont là qui les attendent. L'accès à de tels stocks d'informations, la maîtrise de leur mystère les conduiront à des changements bien au-delà de ce qu'ils peuvent imaginer aujourd'hui.</p> + </section> + <section id="sex-and-reproduction"> + <h4>Sex and reproduction</h4> + + <p>Reproduction is the increase in number of cells or organisms, + whether unicellular or multicellular. Growth is increase in + size. All species of organisms grow and reproduce, although the + details of how they do it vary. Even though fusion of parental + gametes accompanies reproduction in humans and in the animals we + best know, biologically, sex is entirely distinguishable from + reproduction. Sex is defined as the formation of an organism + whose genes come from more than a single individual. Sex, the + recombining of genes from two or more individuals, does occur in + prokaryotes, but prokaryotic sex is not directly required for + reproduction.</p> + <p>Prokaryotic cells do not open their membranes and fuse their + contents. Rather, genes from the fluid medium, from other + prokaryotes, from viruses, or from elsewhere unidirectionally + enter prokaryotic cells. A prokaryote that carries some of its + original genes and some new genes is called a recom- + binant. This propensity for gene uptake, along with the lack of + a nucleus and the other features listed in Table I-2, defines + one of the two highest taxa, or superkingdoms: Prokarya, + organisms composed of bacterial cells. All other organisms are + Eukarya, organisms composed of nucleated cells, that evolved by + symbiogenesis (Table I-2).</p> + <p>Eukaryotic cells reproduce by mitosis. They form + chromosomes—tightly coiled gene packages bound together by + proteins and attached to the inner membrane of the nucleus. At + least two chromosomes are located in the nucleus of every + eukaryotic cell; some protoctists have more than 16,000 + chromosomes in a single nucleus at certain stages. Although all + cells and species of organisms made of cells must either + reproduce or die, the way that eukaryotes make more eukaryotic + cells or organisms made of cells is highly peculiar to each of + the eukaryotic kingdoms and forms the basis of our + classification system.</p> + </section> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/muriel-combes.html b/muriel-combes.html new file mode 100755 index 0000000..41b96e9 --- /dev/null +++ b/muriel-combes.html @@ -0,0 +1,34 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Muriel COMBES </h2> + <h3> </h3> + </header> + <main> + <article> + <p>Hello</p> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/stephane-lupasco.html b/stephane-lupasco.html new file mode 100755 index 0000000..67aa7ae --- /dev/null +++ b/stephane-lupasco.html @@ -0,0 +1,34 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Stéphane LUPASCO </h2> + <h3> </h3> + </header> + <main> + <article> + <p>Hello</p> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + diff --git a/subrosa.html b/subrosa.html new file mode 100755 index 0000000..8012c45 --- /dev/null +++ b/subrosa.html @@ -0,0 +1,108 @@ +<!DOCTYPE html> +<html> + <head> + <meta charset="UTF-8"> + <title> Ici THK — Cyberfeminism </title> + <link rel="stylesheet" href="assets/css/style.css"> + </head> + <body> + <header> + <h1> <a href="index.html">Ici THK</a> </h1> + <h2> Subrosa </h2> + <h3> Cyberfeminism</h3> + </header> + <main> + <article> + <section id="author"> + <h4>About the Author</h4> + <p>Subrosa is a collective of cyberfeminists artists and + researchers, critically dealing with issues about + technology and the body. <a href="https://cyberfeminism.net">https://cyberfeminism.net</a></p> + </section> + <section id="sources"> + <h4>Sources</h4> + <p><a href="assets/BookChapt_TacticalBiopolitics_subRosa.pdf">SubRosa Tactical Biopolitics</a>, chapter 14, pp.221-242 (Subrosa, 1999)</p> + </section> + <section id="exploitation"> + <h3> Common Knowledge and Political Love</h3> + + <p>Under capitalism, femininity and gender roles became a + “labor” function, and women became a “labor class.” On + one hand, women’s bodies and labor are revered and + exploited as a “natural” resource, a biocommons or + commonwealth that is fundamental to maintaining and + continuing life: women are equated with “the lands,” + “mother-earth,” or “the homelands.” On the other hand, + women’s sexual and reproductive labor—motherhood, + pregnancy, childbirth—is economically devalued and + socially degraded. In the Biotech Century, women’s bodies + have become flesh labs and Pharma-commons: They are + minedfor eggs, embryonic tissues, and stem cells for use + in medical, and therapeutic experiments, and are employed + as gestational wombs in assisted reproductive + technologies (ART). Under such conditions, resistant + feminist discourses of the “body” emerge as an explicitly + biopolitical practice.</p> + </section> + <section id="primitive-accumulation"> + <h4>Primitive Accumulation</h4> + <p>Human and animal bodies have been the most valuable + commodity in human culture since primitive accumulation + began. It follows, then, that bodies are also primary + sites of sovereignty, resistance, and contestation. In + this chapter, subRosa begins by tracing a brief history + of lay or “common” medical, and healing practices that + posed an embodied resistance to religious, medical, and + capitalist control of gendered bodies, reproduction, and + medical practices—and connects them to current social + struggles to create accessible and just public + health-care systems, biopolitical autonomy, and knowledge + in common. Researching and learning from these histories + is fundamental to subRosa’s cultural practice.</p> + </section> + <section id="resistance"> + <h4>Resistance</h4> + <p>Historically, women’s bodies have been notoriously + resistant to machine adaptation or medical regulation. + The unpredictable ebb and flow of menstrual cycles, + hormones, moods, libido, weight loss or gain, metabolism, + ovulation, pregnancy, gestation period, fertility, and + natural birth rhythms, have severely tested scientific + control and management methods.</p> + </section> + <section id="detournement"> + <h4>Detournement</h4> + <p>SmartMom is a detournement (a tactic used by the + situationists to change original meanings of texts or + images) of the concept of the Defense Advanced Research + Project Agency’s (DARPA) Smart T-Shirt technology, and + the cyborg engineering of the body for space travel, as + described in Manfred Clynes and Nathan Cline’s article + “Cyborgs and Space.” SmartMom satirically proposes a + civilian adaptation of the technology of the Smart + T-Shirt as a new means of surveilling the behavior of + pregnant women. Although the shirt was originally + engineered for remote battlefield wound sensing and to + facilitate telepresent surgery for soldiers or space + travelers, it was not hard for subRosa to imagine + “repurposing” DARPA’s Smart T-Shirt to control women’s + productive and reproductive labor.</p> + </section> + </article> + <nav> + <ul> + <li><a href="bernard-aspe.html">ASPE</a></li> + <li><a href="karen-barad.html">BARAD</a></li> + <li><a href="muriel-combes.html">COMBES</a></li> + <li><a href="stephane-lupasco.html">LUPASCO</a></li> + <li><a href="deborah-lupton.html">LUPTON</a></li> + <li><a href="lynn-margulis.html">MARGULIS</a></li> + <li><a href="gilbert-simondon.html">SIMONDON</a></li> + <li><a href="subrosa.html">SUBROSA</a></li> + <li><a href="etc.html">Etc.</a></li> + </ul> + </nav> + </main> + </body> +</html> + |
