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The rhizome metaphor, which represents a critical leap in coping with the loss of a canon against which to compare, judge, and value knowledge, may be particularly apt as a model for disciplines on the bleeding edge where the canon is fluid and knowledge is a moving target.

Neither of these theories, however, is sufficient to represent the nature of learning in the online world. There is an assumption in both theories that the learning process should happen organically but that knowledge, or what is to be learned, is still something independently verifiable with a definitive beginning and end goal determined by curriculum.

The combination of these origins suggests a relationship of knowledge, power, and agency that is grounded in both the social and the political spheres. Knowledge represents “positions from which people make sense of their worlds and their place in them, and from which they construct their concepts of agency, the possible, and their own capacities to do” (Stewart 2002, 20).

The leitmotif of this paper is the act of bridging gaps between the conceptual, methodological and experiential. Foremost it is an attempt to fuse aspects of the abstract philosophy of Deleuze and Guattari with anthropological understandings of Global Assemblages (Ong and Collier 2005) through incorporation of theory into everyday life. Here, we describe our journey exploring Deleuze and Guattari's conceptual Rhizome. It was an experiment, undertaken in order to bring new ideas to bear on our current and future ethnographic research relating to bioethics, clinical trials and the complexities of international science collaborations in Sri Lanka. In working to bridge a perceived gap between Deleuze and Guattari's philosophy and our familiar anthropological canon, we made real the abstract rhizomatic thinking they describe, through interaction with a physical rhizome, or plant root. In this paper we introduce BLAD, the Double Articulated Lobster Body (BLAD, acronym, in reverse) which acts as the focus of the narrative of the journey: how BLAD came to live in our house in a vase, how BLAD got 'its' name, how BLAD is a rhizome, a lobster and a deity, and how we subsequently replanted it. We suggest that just as a root of the rhizomic plant needs to be close to the surface to flower, so does rhizomatic thinking need to be present in daily life to affect thought. It is a tool most effective when personally incorporated. The story we tell in this paper is just one way in which the gap between the physical rhizomatic root and the conceptual tool has been bridged. The method described is as much creative as it is destructive. In order to 'live' the theory as commanded, the tool has been woven into thought as far more than a metaphor. For this to occur, a physical root has served as the means for breaking prior (arborescent) templates of thought, clearing the path for the thinking of new thoughts, extension of ideas and hopefully a fuller understanding of the productive relations between Deleuze-Guattarian Rhizomes and anthropological analysis.