105 Matching Annotations
  1. Apr 2019
    1. Who tends to suffer consequences from symbolic violence? Who tends not to suffer consequences from symbolic violence? What can be said and what cannot be said? What is heard, when, and by whom? And what, though said, seems never to be acknowledged? There can be symbolic violence in words unspoken, words that people are afraid to say or are made to feel ashamed for knowing that they – for the sake of justice or self-preservation -- must say

      To cite Aristotle--a question of availability.

  2. Apr 2016
    1. the Atlantic in September 2015 by Greg Lukianoff and Jonathan Haidt on “The Coddling of the American Mind.”

      Haidt's book on trigger warnings, Freedom From Speech, is published by Roger Kimball's (Tenured Radicals) Encounter Press.

    2. Trigger warnings have become standard fare on some college campuses over the past few years

      In 2015, Modern Language Association members were informally surveyed by the National Coalition Against Censorship. Of 808 respondents, 0.5% said their institution had adopted a trigger warning policy.

  3. Jan 2016
    1. Interesting--Filipovic is the author of a March 2014 article in the Guardian arguing that "We've gone too far with trigger warnings"...

  4. Sep 2015
    1. younger people who are benefitting from several generations now of queer social activism by people in their 40s and 50s
    2. neoliberalism precisely goes to work by psychologizing political difference, individualizing structural exclusions and mystifying political change
    3. let’s acknowledge that being queer no longer automatically means being brutalized
    4. let’s recognize these internal wars for the distraction they have become
    5. Let’s call an end to the finger snapping moralism
    6. When groups that share common cause, utopian dreams and a joined mission find fault with each other
    7. These younger folks, with their gay-straight alliances, their supportive parents and their new right to marry regularly issue calls for “safe space.”
    8. youth internalize narratives of damage that they themselves may or may not have actually experienced
    9. have come to think of themselves as communities of naked, shivering, quaking little selves – too vulnerable to take a joke, too damaged to make one
    10. and some students, accustomed to trotting out stories of painful events in their childhoods (dead pets/parrots, a bad injury in sports) in college applications and other such venues
    11. Let me be clear – saying that you feel harmed by another queer person’s use of a reclaimed word like tranny and organizing against the use of that word is NOT social activism. It is censorship.
    12. newer generations of queers seem only to have heard part of this story
    13. any kind of representation or association that resembles or even merely represents the theme of the original painful experience
    14. politics of the aggrieved
    15. will cut out the offensive parts; or, as in the case of “Trannyshack,” the name of the club was changed.
    16. a cultural event, a painting, a play, a speech, a casual use of slang, a characterization, a caricature and so on whether or not the “damaging” speech/characterization occurs within a complex aesthetic work
    17. it is becoming difficult to speak, to perform, to offer up work nowadays without someone, somewhere claiming to feel hurt,
    18. the queer custom of re-appropriating terms of abuse and turning them into affectionate terms of endearment. When we obliterate terms like “tranny” in the quest for respectability and assimilation, we actually feed back into the very ideologies that produce the homo and trans phobia in the first place!
    19. focused on language, slang and naming.
    20. And as people “call each other out” to a chorus of finger snapping, we seem to be rapidly losing all sense of perspective and instead of building alliances, we are dismantling hard fought for coalitions.
    21. the triggered generation
    22. the re-emergence of a rhetoric of harm and trauma that casts all social difference in terms of hurt feelings and that divides up politically allied subjects into hierarchies of woundedness
    23. recognize that the enemy was not among us but embedded within new, rapacious economic systems
    24. poorly phrased question, another person’s bad word choice
    25. humor is something that feminists in particular, but radical politics in general, are accused of lacking. Recent controversies within queer communities around language, slang, satirical or ironic representation and perceptions of harm or offensive have created much controversy with very little humor recently, leading to demands for bans, censorship and name changes
    26. censors
    27. outrageous
    1. The trigger warning signals not only the growing precautionary approach to words and ideas in the university, but a wider cultural hypersensitivity to harm and a paranoia about giving offense.
  5. Jul 2015
    1. And so, in this era of LGBT rights and recognition, let the butch stand as all that cannot be absorbed into systems of signification, legitimation, legibility, recognition and legality.

      I don't think we can get to this claim so easily. So much of what precedes it inventories the recognition and legitimation that attends representation. Maybe that feels new--but it means precisely that butch is being absorbed into signification. It is being made to signify. And so again I think we must ask, why the rise in butch's fortunes.

    2. uickly transitioned to trans leaving the category of butch stranded like a missing link,

      The L Word did this, though. Not necessarily a whole generation.

    3. as rare as gay men on football teams or straight ladies in the power tools section at Home Depot

      Ugh, why. I think this kind of identification is actually much rarer than these gender stereotypes would have us believe.

    4. transgenderism

      Who even. Why even. Why are we writing this word. This is a highly politicized word described by the GLAAD media reference guide as a word "used by anti-transgender activists to dehumanize transgender people and reduce who they are to 'a condition.'" What is this word doing here.

    5. How, then, did we leap, in the last year or so, from uniform expressions of disgust, suspicion and dismay directed at the masculine female form to empathy, recognition and even acceptance?

      This is a real important question. Is it possible that in light of the ascendancy of L-word power-gays equality politics that esteem for good old-fashioned masculinity might go up?

    6. Or, in an era of unprecedented visibility for transgender embodiment, does butch represent an obstinate fragment of an older paradigm, still capable of generating both fascination and fear?

      Wtf does this have to do with visibility for transgender embodiment. What.

    7. the gay marriage era

      I get the whole critique of gay marriage as a universalizing, equality-centered project, but I also see a lot of wedding photos that don't reflect the fantastic object of that critique.

    8. a new generation

      Here's that generational logic again. If there are baby butches in my generation, doesn't that undermine the claim that this generation (or that) is "eager to forget" the butch?

    1. to believe that even if we cannot shield each other from harm, we can at least make the odd dead parrot joke in good humor and with impunity

      We agree: we cannot shield each other from harm. We part ways: over "impunity," i.e. freedom from the injurious consequences of an action.

    2. I apologize to all those offended by my article. And to those who were not offended, it was not for lack of trying (joke)

      Is it just me and my upbringing re: the procedural apology or is this not anywhere near an actual apology.

  6. Jun 2015
    1. to feel like a woman when you don’t have the body of a woman and to act like (and even get yourself the body of) a woman


    2. There is no coherent, principled defense of the stance that transgender identity is legitimate but transracial is not, at least not one that would satisfy basic rules of argument.

      This is seriously fucked.

    1. related to compliance with Title IX

      The Kipnis thing isn't an accident: the relation between trigger warnings & Title IX is more than just student activism.

    1. There is a certain hubris to the notion that a mere academic writer is actually inveming. But the hubris is more than tempered by the self -evident modesty of the returns. So why not hang up the academic hat of critical self-serio usness, set aside the intemperate arrogance of debunking-and enjoy? If you don't enjoy concepts and writing and don't feel that when you write you arc adding something to the world, if only the enjoyment itself, and that by adding that ounce of positive experience to the world you are affirming it, celebrating its potential, tending irs growth, in however small a way, however really abstractly-well, just hang it up. It is nor that critique is wrong. As usual, it is not a question of right and wrong-nothing impor­ tant ever is. Rather, it is a question of dosage. It is simply that when you arc busy critiquing you arc less busy augmenting. You are that much less fo stering. There are times when debunking is necessary. But, if applied in a blanket manner, adopted as a general operating principle, it is coun­ terproductive. Foster or debunk. It's a strategic question.

      Our closing benediction!

    1. A well-de- veloped color, then, appears to partake of the "body" metaphor more than of the "painting" metaphor, for it is an integrated, unitary, natural- seeming part of the argument that persuades by its appearance of truth (lnst. 11.1.58-59), while a speech whose co/ores are discernibly "added-on" and not integrated fails to persuade

      Vanessa Beasley: not too much style/color, but just enough.

    2. A common color for one side makes the brothers enemies

      Brad Serber: thinking of the color wheel, with its opposite/paired colors, invoking controversy & opposing sides.

    3. All such arguments involve invent- ing a "back story," a narrative of events preceding those specified in the thema, that explains the motivations of the defendant or plaintiff, thereby casting their actions as described in the tltema in a more sympathetic or invidious light

      Vanessa Beasley: understanding the backstory so well that you're able to paint the picture.

    4. color as overtly added on, artificial, and ornamental, while the body metaphor usu- ally presents it as (seemingly) inherent, natural, and essential-sometimes in contrast to fucus, "dye" or "makeup," that is applied on the surface

      Color as style.

    1. for Engl is h ‘ sen se ’ (like Old Fren ch sen s ) is used for the w h ole h u m a n com plex o f tho ug ht, feeli ng, a nd perception, that kind of k no w ledge w h ich i s based in se nsor y e xperience

      The sense of sense!

    1. all the senses can be reduced to touch because of the atomic films touching the eye.

      I'm kind of partial to this argument that everything is touch, somehow.

    2. The snail's vein was removed, mixed with salt, and boiled until most of the flesh had been deposited. Varying the mixtures and boiling times produced different shades of colour.
    3. flag up associations with flowers and femininity

      I wonder if scent/smell is a feminized sense...

    4. exposed the limitations of assuming that colour is straightfor- wardly a visual phenomenon
    5. the ancients were sensitive primarily to such things as luminosity, saturation and texture, or even less obvious variables such as smell, agitation and liquidity.

      So this is helping me think of sensitivity as the condition of possibility for "sensibility" or sense-ability. Before a thing is available to be sensed, the sensitivity has to be open/operating.

    1. glancing, glimpsing, scanning, surveying, and other forms of casual or disinterested looking, staring

      I like the diversity of ways of looking laid out for us here.

    2. we will all be- come disabled if we live long enough


    1. the act of proposing that communities forget select aspects of their institutional memory directs public attention to the question of what those communities have remem- bered, according to which rhetorical forms and limitations, and in accord with whose interests

      Isn't there a name for this trope? This "I wouldn't deign to mention [thing I am now mentioning..." ?

    2. digital memory systems radically augment the scope and dura- tion of personal ritemory far beyond the lifespan of the person in question

      Yeah, if the memory is maintained. I can't even keep my iTunes library from disintegrating. If your hard drive crashes, you lose it all, unless it's backed up, in which case you're creating copies that too will differ and degrade.

    3. monument

      Avital Ronell takes up Musil & monuments in the first few chapters of her book Stupidity.

    4. Forgetting allows such monstrous crimes to exist in the absence of moral response and thereby compounds their destruction

      This passage evoked Lyotard's The Differend.

    5. Forgetting is psychologically unhealthy: it leads to repression,

      This seems like kind of a big slippage (between forgetting & repression), imho.

    1. Things like how you don't pick your passions, they pick you

      "Everyone thinks that they know what they want; sometimes your drug chooses you." -- k.d. lang, "My Last Cigarette"


    1. too highly developed olfactory sensibility, then perceived as a symptom of hysterical hyperesthesia
    2. the sailor had essentially lost the sharpness of his senses; he had become an insensitive being

      An appearance of insensitivity: this made me think about the association of sailors with tattoo culture, and the masculine toughness (weirdly) attached to submitting to the repeated penetration of a needle.

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    3. frequently attracted people who felt frustrated, suffocated by their family, and lacking other means of self-expression than private writing. This explains the over representation of women and homosexuals within the ranks of the diarists

      I lol'd.

    4. just when the outlines of the social order were becoming blurred. Smell, in particular, the sense of transitions (Howes 1987), of thresholds and margins, which reveals the processes by which beings and things are transformed, fascinated at this period of confusion, whilst the sense of sight was no longer able to read the hierarchies with the same assurance

      Heather Brook Adams: something in the language here caught my attention

    5. There is no better source for anyone who seeks to understand the historicity of the affective mechanisms, to discover the configuration and functioning of the systems of emotions, or discern the ways in which the senses were educated and employed

      Matthew Heard: an emphasis on the education of the senses

    1. armor

      The theme/relation of touch & armor is pricking my ears/eyes/spidey-senses.

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    2. However much a boundary, it is always a permeable membrane between self and other.

      The body as a limit that separates what it also joins.

    3. warns us against equating changes in scientific understanding of a sense such as smell, what is called “osmology,” with experiential transformations. Attending to the history of smell, he tells us, is also valuable in undermining simple binary oppositions between boundaried individuals and their englobing environ- ment, the basis of Cartesian subject/object dualisms. Instead, it helps situate us in a more fluid, immersive context, where such stark oppositions are understood as themselves contingent rather than necessary

      This reminds me of our Monday discussion of Spinoza re: how expanded "scientific understanding" changes (or doesn't change) sensory experiences.

    4. our lack of hardwired patterns of behavior

      This passage reminds me of Lyotard's introduction to The Inhuman, and this Onion article.

    1. to research ‘sensory perception and reception’ requires methods that ‘are capable of grasping “the most profound type of knowledge [which] is not spoken of at all and thus inaccessible to ethnographic observation or interview” (Bloch 1998: 46)’ (Bendix 2000: 41). Thus sensory ethnography discussed in the book does not privilege any one type of data or research method. Rather, it is open to multiple ways of knowing and to the exploration of and reflection on new routes to knowledge.

      Hawhee: why do I buy the "profound," the "most profound" as a description of sensory knowledge?

  7. May 2015
    1. But since all likeness and relationship is IJieasurable to an individual, necessarily all are more or less lovers of themselves

      Aristotle, man. Real proud of himself I guess.

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    2. habits [are pleasurable]; for the habitual has already become, as it were, natural; for habit is something like nature

      Interesting juxtaposition of habit with compulsion: habits are pleasurable, compulsions are not, "unless they become habitual"...

    1. with the

      So Aristotle is saying that the flesh of the body is not the organ that perceives touch, but like a shield which covers the body, something inside of which perceives touch. An interesting bid to fix interiority and exteriority as opposite things.

    2. plants

      Makes me think of George Kennedy's "A Hoot in the Dark." And WALL*E!

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    3. harking', the second 'sounding

      Wondering what makes activity so central to sensing (why is it so crucial for Aristotle), and what would happen if we tried centering passivity instead...

    1. 'rbe concepts appear and reappellT like II revolving cast of characters, joining forces or interfer ing with each other in a tumble of abstract intrigues-at rimes (I admit) barely controlled

      I love the following few pages--on methodology?

    2. repression docs not apply


    3. Rather, it is a question of dosage

      Avital Ronell writes in Crack Wars (1992): "It is all more or less a question of dosage" (61). Again the invocation of addiction, critique as a habit that requires management.

    4. Critical thinking disavows its own inventiveness as much as possible.

      This passage reminds me of Eve Sedgwick's essay on reparative reading.

    5. Habit is an acquired automatic self-r egulation. It resides in the flesh

      This surprised me. Because of Infinite Jest, habit always makes me think of addiction, though the addictive kind of habit would do some violence to Massumi's claim here, it seems.

    6. without qualitatively changing enough to warrant a new name

      This limit fascinates me; I think about how much it is possible to change masculinity (e.g.) before it changes enough to warrant a new name...

    7. The concept of nature concerns modification not essence

      Nice move.

    8. We arc looking at only one dimension of reality

      This argument reminds me of Miegakure, a four-dimensional game I can't understand but enjoy trying to.

    9. it hits the target.

      Wondering what we could learn from this discussion of the arrow's flight about kairos, which (I learned from Bodily Arts!) once named a mark or an opening in the body where the body might be vulnerable to penetration by an arrow.

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    10. Gridlock

      I find myself thinking here about intersectionality, and about a certain critique of identity politics which seems to target those whose identities are marked. White men e.g. can critique and transcend the grid, while those whose positions in it are sites of political organizing are accused of reifying the grid. Not sure if Massumi is even in that neighborhood...

    1. Other attachments matter for rhetoric

      I wonder about the relationship between "attachment" and sensation. Could one become attached without sensing the attachment? And is attachment rhetorical: is it like a language, even if it is not (only) epistemic?

    2. a feminine speaking style

      The idea of "feminine style" here fascinates me. Femininity stands in for sensory/sensuous speech & for intimacy. Here's a challenge: "what if we stopped using the words 'masculinity' and 'femininity' and only said the specific things they're supposed to be shorthand for" (Imogen Binnie).

    3. Sensation alone is meaningless

      A claim like this seems to work by positing meaning as something not only separable but already separate from sensation. And yet so much of how we metaphorize is by appealing to senses in order to construct & share meaning...

    4. stirred air stirs meaning

      This makes me think of k.d. lang discussing the experience of recording with Roy Orbison: "when you’re standing that close to a vocalist, you can feel the air move, and the body resonating, and everything. And Roy was very operatic, so he had a great deal of air moving, and even though he may look meek, he used his body a lot to get that projection."

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    5. the language of electricity — stimulant, reactor, and voltage

      That makes me think of J.D. Peters, Speaking Into the Air and Jeffrey Sconce, Haunted Media

    1. be disseminated digitally

      Haven't tried it yet, but there's an iPhone app that shares such soundwalks: https://www.detour.com/

    2. peripatetic video

      This makes me think of the Examined Life documentary, especially Judith Butler's walk with Sunaura Taylor.

    3. extradiegetic sense experience

      Disney's California Adventure has a ride that uses scents as part of the experience.

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    4. might represent olfactory experiences, let alone reproduce them

      Good news, everyone!

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    5. n the head and the body, in the way of listening

      "Commit this to memory. Head is body." (Infinite Jest, p. 159)

    6. rising steam or smoke evokes smells of fire, incense, or cooking


    7. Reading experiences are themselves sensorial


    8. descriptively captioned video stills

      There's a relationship here between the method & accessibility practices, right?

    9. There are good reasons for writing.

      Here I start to wonder about "translating" sensory perceptions into (written) language; namely, are we ever not doing that.

    1. pain and illness (e.g. 1997, 2007

      There's one passage in Stupidity where Avital Ronell describes illness as a "suspension of being" (181-182)...

    2. ‘it is through catching a whiff of oneself, and being able to distinguish that scent from all the other odours that surround one, that one arrives at a sense of one's own identity

      Love this passage; it makes me think of Derrida's Animal That Therefore I Am.