Nigel Clark, ‘Animal interface: the generosity of domestication’, pp.49-70 [not this version], in:
Cassidy, R., Mullin, M.H., Wenner-Gren Foundation for Anthropological Research (Eds.), 2007. Where the wild things are now: domestication reconsidered, Wenner-Gren international symposium series. Berg, Oxford ; New York.
Market-driven pressures to minimize inputs and maximize outputs of animal bodies have led to increasingly industrialized agricultural practices in which technologies of control and modification are applied to ever more intimate aspects of biological being.
One way of looking at domestication is to see it as a shortening and tightening of nutrient cycles: an imposition of `efficiency’ that seeks to exclude links in the food chain that come between human consumers and those living things they wish to consume (De Landa, 1997: 08). Viewed in this way, domestication appears as an anticipation or prototype of the kind of `economic’ logic that is a definitive feature of the era we call `modernity’.
There are many ways of defining what it is to be `modern’, but to put it simply we might say that it is a way of thinking and doing that likes to know its goals, and sets out to attain them in the most efficient and speedy manner.
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Tom Sparrow, ‘On Aesthetic Plasticity’, pp. 177-218, in:
Sparrow, T., Malabou, C., 2015. Plastic bodies: rebuilding sensation after phenomenology. Open Humanities Press, London.
The argument so far has followed two general, intertwined trajectories: one critical, the other constructive. The critical thread has argued that the two visions of embodiment offered by Merleau-Ponty and Levinas are inadequate for thinking how our bodies actually interact with the material world. The constructive thread has assembled evidence which suggests that both phenomenologists were cognizant of the function that sensation plays in the constitution of experience and identity.
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Wolfgang Ernst, ‘Media Archaeography: Method and Machine Versus History and Narrative Of Media’, pp.239-255, in:
Huhtamo, E., Parikka, J. (Eds.), 2011. Media archaeology: approaches, applications, and implications. University of California Press, Berkeley, Calif.
The media-archaeological method as proposed here is meant as an epistemological alternative approach to the supremacy of media-historical narratives. Equally close to disciplines that analyse material (hardware) culture and to the Foucauldian notion of the “archive” as the set of rules governing the range of what can be verbally, audiovisually, or alphanumerically expressed at all, media archaeology is both a method and an aesthetics of practising media criticism, a kind of epistemological reverse engineering, and an awareness of moments when media themselves, not explicitly humans any more, come active “archaeologists” of knowledge.
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Allan Sekula, ‘The Body and the Archive’, pp.3-64, in:
October, Vol. 39 (Winter, 1986). MIT Press.
The sheer range and volume of photographic practice offers ample evidence of the paradoxical status of photography within bourgeois culture. The simultaneous threat and promise of the new medium was recognized at a very early date, even before the daguerreotype process had proliferated.
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Georgio Agamben, ‘What is an apparatus?’, pp.1-24, in:
Agamben, G., 2009. “What is an apparatus?” and other essays. Stanford University Press, Stanford, Calif.
I wish to propose to you nothing less than a general and massive partitioning of being into two large groups or classes: on the one hand, living beings (or substances), and on the other, apparatuses in which living beings are incessantly captured. On one side, then, to return to the terminology of the theologians, lighting ontology of creatures, and on the other side, the oikonomia of apparatuses that seek to govern and guide them towards the good.
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John Tagg, ‘The One-Eyed Man and the One-Armed Man: Camera, Culture, and the State’, pp.1-49, in:
Tagg, J., 2009. The disciplinary frame: photographic truths and the capture of meaning. University of Minnesota Press, Minneapolis.
This carefully constructed room has an old name. It is a camera. A room, but a room with a purpose: the training of light, graphing it—quite literally, photo-graphing, subjecting light to the punctual rule of the room’s inbuilt geometrical law.
The camera is, then, a place to isolate and discipline light, like a room in Jeremy Bentham’s Panopticon. And, like that room in the Panopticon, the cell of the camera has its utility both as a training machine and as a device for producing and preserving text.
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Jae Emerling, ‘Preface’ and ‘Introduction’, pp.xii-xiii and pp.1-16, in:
Emerling, J., 2012. Photography: history and theory. Routledge, Abingdon, Oxon ; New York, NY.
Every book on photography is always marked by the same limitation: the absence of all the photographs discussed within the text.
In other words, every historical and theoretical text on photography has blind spots, photographs that are missing, absent, untranslatable. Rather than see this as a shortcoming, perhaps it is better to reckon with these blind spots as openings, as disjunctive syntheses.
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Geoffrey Batchen, ‘Desiring Production’, pp.4-24, in:
Batchen, G., 2002. Each wild idea: writing, photography, history. MIT Press, Cambridge, Mass.
So no one would want to deny that 1839 was an important year in the life of photography, particularly with regard to the direction of its subsequent technical, instrumental, and entrepreneurial developments. However, the traditional emphasis on 1839, and the pioneering figures of Daguerre and Talbot, has tended to distract attention from the wider significance of the timing of photography’s emergence into our culture. This essay aims first to establish this timing and then to articulate briefly something of that significance.
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R. Joshua Scannell, ‘Both a Cyborg and a Goddess: Deep Managerial Time and Informatic Governance’, pp.247-273, in:
Behar, K. (Ed.), 2016. Object-oriented feminism. University of Minnesota Press, Minneapolis.
[Referencing Jasbir Puar (2012)]
Affective intensities, distributed bodily information, data trails, teletechnology, all commingle in a constantly productive distribution of posthumanist political modulations that are the target of what Gilles Deleuze identified as “the society of control.”
Puar metonymizes these analytics as goddesses and cyborgs. On the one hand, the reified humanist categories of goddess identity and personhood render a political imagination that exotifies both the sub- jects it seeks to represent and the political systems that oppress them. On the other, the teleological technical determinism of the cyborg easily slips into a sort of pseudo-intellectual “disruptive” solipsism. Surely, she claims, there must be cyborg goddesses in our midst.
It is my contention that a figure with the attributes of the cyborg goddess has emerged, but that it is not human.
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