From 4d079602a1b1f8e79ef0f0529be0a90def32a91b Mon Sep 17 00:00:00 2001 From: demet Date: Sat, 30 Mar 2024 10:26:27 -0700 Subject: [PATCH] updated page order in nav menu --- index.html | 2 +- interference.html | 4 ++-- practice.html | 17 +---------------- rendering.html | 7 +++---- rhythmanalysis.html | 2 +- superposition.html | 12 ++++++------ 6 files changed, 14 insertions(+), 30 deletions(-) diff --git a/index.html b/index.html index db3128f..cf0012b 100644 --- a/index.html +++ b/index.html @@ -36,9 +36,9 @@ code_side disorientation practice - tactics interference rendering + tactics superposition rhythmanalysis project_repository diff --git a/interference.html b/interference.html index f4e96fa..c5093a3 100644 --- a/interference.html +++ b/interference.html @@ -29,9 +29,9 @@ code_side disorientation practice - tactics
rendering + tactics superposition rhythmanalysis project_repository @@ -303,7 +303,7 @@

- My first introduction to deep mapping was the work of Les Roberts which I encountered in 2020 during my undergraduate research into critical and creative cartographies. This was at a time when the COVID-19 pandemic had recently shuttered my undergraduate campus, forcing me into isolation in rural Maine. Roberts editorials (2016b, 2018c) for his two Humanities special issues (2016a, 2018a) were the first creative scholarly publications I ever read after Eric Magrane's Climate Geopoetics (2020). Immersed as I was in physical geography and geographic information science, deep mapping and the concept of spatial bricolage (see negative-spaces/tactics.html) seemed to offer just the open-ended and expressive form of fieldwork I yearned for. When the world as mediated through my phone became increasingly cacophonous, wandering the woods made more and more sense. I began leaving familiar pathways and cultivating spatial awareness guided by landmarks such as uprooted trees, wetlands, and boulders. I attended to alternate perceptual scales, kneeling to observe trumpet lichen pushing up from rotting trees and listen for water gurgling underground in spring (Demet 2021). Roberts (2016b) calls deep mapping "an embodied and reflexive immersion in a life that is lived and performed spatially. A cartography of depth. A diving within" (XIV, emphasis in original). Deep mapping, he elaborates in a subsequent publication, "presupposes the embodied presence of the researcher 'within' the space under investigation" (Roberts 2018a, 11). Reflexivity is central to Roberts' formulation of deep mapping. Embodiment, by virtue of being in reference to the researcher, at once presupposes the differentiation of bodies human and nonhuman and enacts that distinction. Roberts understands "space as a symbolically expressive and embodied engagement with the everyday world(s) we inhabit and pass through. Space as a constitutive component of everyday being. Space as lived. Life as spaced" (2018a, 28). David Crouch (2003) compares notions of embodied practice with those of performance and performativity to explore how identity is constituted through encounters with space. Crouch develops 'spacing' as a term which "identifies subjective and practical ways in which the individual handles his or her material surroundings. Spacing is positioned in terms of action, making sense (including the refiguring of 'given' space), and mechanisms of opening up possibilities" (Crouch 2003, 1945). "There is a particular sensuousness and a tactile way of knowing that is central to everydayness," he writes in a later publication (Crouch 2010, 64), though thinking and feeling remain human pursuits engaged relationally with "materiality and non-human life" (63). For Crouch (2003, 2010) as for Roberts (2016b, 2018a, 2018c), the human body is already differentiated from their nonhuman, material surroundings which are sensed and made sense of through an embodied positionality. For both, space is intentionally left nebulous, constituted at once as something an individual can be "'within'" or that which is "'given'", and also something lived, performed, and open to reconfigurations. Discussing vitalist geographies, Beth Greenhough (2011) writes, "space and time are brought into being simultaneously with the actualisation of a given phenomenon" (41). This may seem to echo Barad (2007), for whom space, time, and matter are phenomena (316) "mutually constituted through the dynamics of iterative intra-activity" (181). I am not as yet well versed in non-representational theory or the more-than-human turn, so cannot make generalized statements about vitalist geographies. I have instead attempted to read agential realism's posthuman performativity through this account of vitalist geographies and the handful of related literature I've read, marking similarities and differences in how agency and the human|nonhuman boundary are figured. I am particularly invested in how the apparatuses through which differential embodiment is constituted effect different possibilities for knowing. This is something I intend to further study during my PhD. + My first introduction to deep mapping was the work of Les Roberts which I encountered in 2020 during my undergraduate research into critical and creative cartographies. This was at a time when the COVID-19 pandemic had recently shuttered my undergraduate campus, forcing me into isolation in rural Maine. Roberts editorials (2016b, 2018c) for his two Humanities special issues (2016a, 2018a) were the first creative scholarly publications I ever read after Eric Magrane's Climate Geopoetics (2020). Immersed as I was in physical geography and geographic information science, deep mapping and the concept of spatial bricolage (see negative-spaces/tactics.html) seemed to offer just the open-ended and expressive form of fieldwork I yearned for. When the world as mediated through my phone became increasingly cacophonous, wandering the woods made more and more sense. I began leaving familiar pathways and cultivating spatial awareness guided by landmarks such as uprooted trees, wetlands, and boulders. I attended to alternate perceptual scales, kneeling to observe trumpet lichen pushing up from rotting trees and listen for water gurgling underground in spring (Demet 2021). Roberts (2016b) calls deep mapping "an embodied and reflexive immersion in a life that is lived and performed spatially. A cartography of depth. A diving within" (XIV, emphasis in original). Deep mapping, he elaborates in a subsequent publication, "presupposes the embodied presence of the researcher 'within' the space under investigation" (Roberts 2018a, 11). "Deep mappers", he writes, "immers[e] themselves in the warp and weft of a lived and fundamentally intersubjective spatiality" (Roberts 2018a, 51). Reflexivity is central to Roberts' formulation of deep mapping. Embodiment, by virtue of being in reference to the researcher, at once presupposes the differentiation of bodies human and nonhuman and enacts that distinction. David Crouch (2003) compares notions of embodied practice with those of performance and performativity to explore how identity is constituted through encounters with space. Crouch develops 'spacing' as a term which "identifies subjective and practical ways in which the individual handles his or her material surroundings. Spacing is positioned in terms of action, making sense (including the refiguring of 'given' space), and mechanisms of opening up possibilities" (Crouch 2003, 1945). "There is a particular sensuousness and a tactile way of knowing that is central to everydayness," he writes in a later publication (Crouch 2010, 64), though thinking and feeling remain human pursuits engaged relationally with "materiality and non-human life" (63). For Crouch (2003, 2010) as for Roberts (2016b, 2018a, 2018c), the human body is already differentiated from their nonhuman, material surroundings which are sensed and made sense of through an embodied positionality. For both, space is intentionally left nebulous, constituted at once as something an individual can be "'within'" or that which is "'given'", and also something lived, performed, and open to reconfigurations. Discussing vitalist geographies, Beth Greenhough (2011) writes, "space and time are brought into being simultaneously with the actualisation of a given phenomenon" (41). This may seem to echo Barad (2007), for whom space, time, and matter are phenomena (316) "mutually constituted through the dynamics of iterative intra-activity" (181). I am not as yet well versed in non-representational theory or the more-than-human turn, so cannot make generalized statements about vitalist geographies. I have instead attempted to read agential realism's posthuman performativity through this account of vitalist geographies and the handful of related literature I've read, marking similarities and differences in how agency and the human|nonhuman boundary are figured. I am particularly invested in how the apparatuses through which differential embodiment is constituted effect different possibilities for knowing. This is something I intend to further study during my PhD.

diff --git a/practice.html b/practice.html index 963779b..767c202 100644 --- a/practice.html +++ b/practice.html @@ -5,20 +5,6 @@ practice