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The territory is not the map: place, Deleuze, Guattari, and African philosophy | Philos... - 1 views

findarticles.com/...ai_n28132887 Bruce B. Janz Deleuze and Guattari rhizomatic rhizome critical thinking writing from the center
shared by Keith Hamon on 04 Oct 10 - No Cached
  • Keith Hamon on 04 Oct 10
     
    I want to argue that place, the place we find ourselves in and which has meaning to us, precedes space, the bounded and abstractly defined territory. Deleuze and Guattari will serve as an unexpected door into this topic. Unexpected, because they are heirs of Western philosophy, and explicitly draw on Western themes. Unexpected also because of some comments made in their final collaborative project about "geophilosophy" regarding the origins of philosophy. Nevertheless, they suggest a way to think place in a way that is of value to African philosophy.
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Deleuze and Guattari, "Rhizome" annotation by Dan Clinton - 2 views

csmt.uchicago.edu/...deleuzerhizome.htm Dan Clinton rhizome Deleuze and Guattari
shared by Keith Hamon on 17 Sep 10 - No Cached
  • Keith Hamon on 17 Sep 10
     
    Positioned as the introduction to the second volume of Capitalism and Schizophrenia, Rhizome principally constructs a model (a new map) for apprehending the constitution and reception of a book. … This model, framed metaphorically around rhizomorphism, also extends itself within the text to the study of linguistics and politics.
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Faces, Interfaces, Screens: Relational Ontologies of Framing, Attention and Distraction... - 1 views

www.transformationsjournal.org/...article_05.shtml
shared by Wildcat2030 wildcat on 29 Aug 10 - Cached
  • Wildcat2030 wildcat on 29 Aug 10
     
    "This paper considers the prevalence of screens in day-to-day life - from the televisual and cinematic to the many computer and mobile screens encountered in both domestic and public spaces - and suggests that each of these encounters has its own corporeal and interfacial modality. More specifically, the discussion will explore the relational and frontal ontologies of the face and the screen interface, focusing on the specific body-technology relations to emerge from our corporeal or somatic incorporation of television, computers and mobile screens. In particular, I will suggest that our engagement with media screens at a perceptual and corporeal level can be theorised by way of a phenomenological method that is supplemented by a critical understanding of the various ontological tropes and "body-metaphors" that are deeply embedded in our experience of screen interfaces. This focus on the perceptual and metaphorical aspects of the body-screen - and more specifically, face-screen - relation, can provide some insights into the historical and ontological affinity between faces, windows, frames and screens, and the complex ways we "turn" to them with varying degrees of attention and distraction. Finally, I aim to show how this affinity is challenged at a fundamental ontic and perceptual level by our experience of contemporary new media and mobile screens. "
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Our cyborg past: Medieval artificial memory as mindware upgrade - 1 views

www.palgrave-journals.com/...pmed20108a.html
shared by Wildcat2030 wildcat on 20 Aug 10 - Cached
  • Wildcat2030 wildcat on 20 Aug 10
     
    postmedieval: a journal of medieval cultural studies -
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Rhizomatic Education: Community as Curriculum | A JISC U&I Stream funded project - 1 views

magazine.openhabitat.org/...education-community-curriculum rhizomatic Dave Cormier rhizome connectivism constructivism Deleuze and Guattari
shared by Keith Hamon on 06 Jul 10 - Cached
  • 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).
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  • What is needed is a model of knowledge acquisition that accounts for socially constructed, negotiated knowledge. In such a model, the community is not the path to understanding or accessing the curriculum; rather, the community is the curriculum.
  • The role of the instructor in all of this is to provide an introduction to an existing professional community in which students may participate—to offer not just a window, but an entry point into an existing learning community.
  • Knowledge can again be judged by the old standards of "I can" and "I recognize." If a given bit of information is recognized as useful to the community or proves itself able to do something, it can be counted as knowledge. The community, then, has the power to create knowledge within a given context and leave that knowledge as a new node connected to the rest of the network.
  • Keith Hamon on 06 Jul 10
     
    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.
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Mapping the Rhizome-Communications & Society - 0 views

idst-2215.blogspot.com Social information Deleuze Rhizome culture Guattari theory
shared by Wildcat2030 wildcat on 26 Feb 10 - Cached
  • Wildcat2030 wildcat on 26 Feb 10
     
    "As with the first two characteristics of the rhizome, connectivity and heterogeneity, Deleuze and Guattari group the last two together: cartography and decalcomania. I think they do this because both characteristics have to do with our attempts to create a structure for, or a network of pathways through, the rhizome. Perhaps a better way of saying this is that these two characteristics speak to the practical problem of orienting ourselves within a rhizomatic structure and negotiating avenues for navigating through the rhizome from wherever we happen to find ourselves."
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THE BIRTH OF ALTERMODERN | Adbusters Culturejammer Headquarters - 0 views

www.adbusters.org/...birth-of-altermodern.html
shared by Wildcat2030 wildcat on 26 Feb 10 - No Cached
  • Wildcat2030 wildcat on 26 Feb 10
     
    "I received a crash course in postmodern thought during my first semester at Swarthmore College. In a lesson that was to be repeated throughout my undergraduate education, the professor opened the class by admonishing us to reject binary thinking. As the class was staring at her dumbfounded, she divided the chalkboard in two with a thick vertical line and asked us to name the dualisms that structure our world. After she provided a few examples to get us started - male/female, white/black - we jumped into the game, calling out binaries one after another: rich/poor, smart/stupid, human/animal, cool/lame, skinny/fat … The game went on until the board was full and the air saturated with chalk dust. Pausing a moment, our comparative literature professor asked us if we noticed anything odd about the list we had constructed. "
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Rhizome Yourself: Experiencing Deleuze and Guattari from Theory to Practice Rachel Doug... - 0 views

www.rhizomes.net/...sariola.html rhizomes theory Deleuze Guattari Intensive culture
shared by Wildcat2030 wildcat on 23 Feb 10 - Cached
  • 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.
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Simon O'Sullivan | Articles for Rhizomatic Dynamics - 0 views

www.simonosullivan.net/articles.html pdf theory Deleuze
shared by Wildcat2030 wildcat on 25 Jan 10 - Cached
  • Wildcat2030 wildcat on 25 Jan 10
     
    "These are my articles/essays published in journals, books, etc. Those published before 2006 are generally on Deleuze and art, those published since are either further work on Deleuze and specifically contemporary art or work towards my forthcoming monograph 'On the Production of Subjectivity' (Palgrave 2012)."
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