Jan D > Recent Status Updates

Instead of farming vs. hunter gatherer the authors suggest that these are not the two only ways to have food: People have used bricolage-y, not-reliant-on-bureaucracy forms to grow plants with the help of yearly floods and redistribution of access to these areas.

"Domination first appears on the most intimate, domestic level. Self-consciously egalitarian politics emerge to prevent such relations from extending beyond those small worlds into the public sphere"

Nobles did not lack workers, they lacked workers they could *control*, workers who would not go to work for someone else if they treated them badly

Novels did not lack workers, they packed workers they could control, who would not go to work for someone else if they treated them badly

Acorns are less tasty and nutritious than fish, but no one raids you village for acorns (and slaves, while they are at it)

Slavery as stealing care-work from other societies; Slavery as consuming another groups 'vitality'; social death; Slavery as enabling the care needed to produce certain kinds of people.

Slavery as stealing care-work from other societies; Slavery as consuming another groups 'vitality'; social death; Slavery as enabling the care needed to produce certain kinds of people.

Slavery as stealing care-work from other societies; Slavery as consuming another groups 'vitality'; social death; Slavery as enabling the care needed to produce certain kinds of people.

Societies as developing and adapting (e.g. institutions and tools of other societies) in reference and contrast to each other

Marcel Mauss, again. Always great ideas.

Abstract terms over abstract terms, but at least the sequence of abstract terms makes sense. I guess.

People who decide not to farm and cultures that are back- imagined nation states

Read about the "Short Window of Consciousness" and was annoyed by them not properly citing who came up with the idea (It was Merlin Donald, A Mind so Rare, 2001)

Now we get to classic anthropology moves. Not did we review a lot of idea about how people live and have lived, we also learn about the connection of property with care and the sacred, which leads to the conclusion that sacred and property are still linked for "modern societies" but that they, inherited from roman law, bracket out the care aspect of it.

Now we get to classic anthropology moves. Not did we review a lot of idea about how people live and have lived, we also learn about the connection of property with care and the sacred, which leads to the conclusion that sacred and property are still linked for "modern societies" but that they, inherited from roman law, bracket out the care aspect of it.

Read about the "Short Window of Consciousness" and was annoyed by them not properly citing who came up with the idea (It was Merlin Donald, A Mind so Rare, 2001)

Have just learned about seasonal political systems (so in the summer it might be very hierarchial and in winter egalitarian), about revered individuals havign been outsiders and about the ever conscious person as a rather recent idea. Interesting and, as usual, quite readable.

As Whitehead explains his ideas along what distinguishes them from Descartes’ and Locke’s it is okay to read. I do not know a lot about Locke, but Whitehead explains what he takes from there rather than just writing "Term X as used by Locke" or so. So that is good.

130 Platforms as recentralizing knowledge production while still being open to reuse and collaboration
137 Platforms as figurative (see Haraway 97, the book with the most 90s title ever)
145 Model organisms as stable and thus rendering context irrelevant
147 Will the model/speciment system be replaced by platforms?
149 recursion as principle

122: Platforms create many sided markets and transform these sides
123: Knorr Cetina: Information in financial system are about news, not (permanent) truth; news inform moves, moves change conditions. Knowledge gets used up.
124 Platforms (even metaphorically) are not neutral; people are supported by them, stand on them.

As I finished reading "Distinction", I can continue with this shorter-sentenced, but even harder-to-grasp work.

117 Platforms as digital media intermediatries' depend on the concepts of platforms being architectural, political, computational and figurative

100 Opacity of process as protection from others trying to influence the outcome of the study
112 The state-made "common space of measurements" is bieng underminded today
113 John Law: method assemblages as reality detector/reality amplifiers
113 Markets as platforms?
115 Platforms as mediators in the creation of problem spaces

Its Graebering well. Criticism of idealization of pre-farming state of living (Rosseau) and its demonization (Hobbes) and the subsequent assumption of no alternatives to it as well as some refreshingly simple statements that things should not be boring since, "What's the Point If We Can't Have Fun?".

Something on inflation indicators by creating a representative sample or by trying to scrape proces from the web. I don't know where this is going.

Material particiation is creating spaces (or rather places!) so that publics can form and act (transform, that is!)

What is participation? Being tracked? Liking stuff? Active voicing in deliberation?

In many participatory projects happen both civic involvement and the study of civic involvement.

Big data sa individual customization and evaluation of the environment.

Participatory Condition: People always particiapte in the creation of theor environment, but today it is explicitly structures around the concept of participation.