Un-Fair Web – A ‘Skin’
“skin is foremost in gathering, processing and assimilating knowledge for the body. All forms and acts of prejudice and discrimination arising from biases of skin – are events of violence that deconstruct the body and the processes of knowledge making that discontinues learning, evolution and growth”
There exists a relationship between the curatorial and labour – performative, an intersection that incorporates processes of the archive, aggregation and editorial. It is through its making of meaning that it generates voice, hyper-local and ‘neocommunicable’9 through mediums and media in its dissemination.
Labour and work encompass a regime of value; through exchange and trade via processes fungible or ephemeral. It is through these processes of ‘making’ and ‘dissemination’ that emerge and begin a construction of a ‘subjectile’1. This subjectile offers the possibility of ‘Enframing’ allowing for pluralities, and thinking – quantum, a ‘revealing’ that is ‘tool’ like, and remains responsible within the work3 allowing for possibilities of ‘propositions’ through ‘articulation’2.
The making of work – ‘praxis’4 [from the Greek word prattein, (do), towards praxis (doing)] through a process of deconstruction offer an ethical consequences towards labour, made. This includes how we decide a story/narrative and where and when this begins and ends (if it does) to augment access and reading of a work from poesis to praxis. Labour through collaboration becomes a process of ‘co-labour-abling’5, thereby expanding the ‘gift economy exchange’ paradigm of excess and sacrifice including its questions of privilege. Being co-labour-able is fundamental to human experience, and crucial towards constructing the possibilities of ‘polytely’ (Greek poly– and –tel– meaning ‘many goals’). Collaboration is thus a process of meaning creation and generation, through a call for action, addressing a shared concern through various stakeholders, communities and partners constructing multiple alternatives through an evaluative process, building a collective knowing. ‘Co-labor- ableing’6 thus may construct and build an empowering and enabling from within, through a constant negotiation between the co-laborers and the work thereby no longer on constructing a communication/message/code derived from and only speaking back to our own caste and class7.
Meaning generation ‘in-making’ constructs an ‘Enframing’ and likelihoods of creating ‘standing reserve’. It is through ‘techne’ and technology, that possibilities arise of ‘object oriented ontologies (OOO)’ 10. Here technology offers itself as a tool that also disappears (not in its discretization, but making visible) in the making of knowledge. By enabling an ‘OOO’, we transcend binaries of subject-object, inclusion-exclusion, ownership of objects of meaning and value hegemonies, sentience and allow for propositions ‘quantum’ and assist ethical socio-cultural commune responsibility. While technological revolutions constantly change paradigms, they as well continuously offer new meanings and their generation. All cultures have ethnosciences and ethnotechniques, which in the context of those cultures are rational and functional, if not in detail, then in overall conception. These are geo-spatio-temporal and thereby specific – as ‘things-in-itself’11 performative. It is this rationality and usefulness of specific traditional techniques that must be sought within the context of this overall rationality and functionality8 towards ‘other’ modes of production and their dissemination.
- Derrida, Thevenin: The Secret Art of Antonin Artaud;
- Bruno Latour;
- Martin Heideggar;
- https://theunplug.wordpress.com/collaboration/ ;
- ‘-ableing’ from https://theunplug.wordpress.com/the-body/ ;
- Walter Benjamin;
- Claude Alvares;
- Frank Popper;
- Graham Harman, Quentin Meillassoux, Rob Shields ;
- Emmanuel Kant