Touching technologies, touching visions. The reclaiming of sensorial experience and the politics of speculative thinking

Bellacasa, María Puig de la

doi:10.1057/sub.2009.17

Cited by 130 publications

(46 citation statements)

References 16 publications

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“…In writing about touch, María Puig de la Bellacasa says that “[h]aptic speculation is not about imaginative expectation of events to come; it is a (survival) strategy of the present in ‘life below the radars’ of optic orders that do not welcome, know, or even see the practices that exceed pre‐existent representations and meanings” (Puig de la Bellacasa 2009, 311). These optic orders are the imposition of an Enlightenment visual regime that privileges sight as objective, while touch and feel sink into the fleshy indefiniteness of subjectivity.…”

Section: Miragoâne: Making Twenty‐one Flagsmentioning

confidence: 99%

Needlework

Chin¹

2020

Feminist Anthropology

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Exploring needlework as a mode of feminist ethnographic knowledge-making, this reflexive and reflective piece focuses on the ways in which making Vodou flags serves to expand my own practice. In particular, how does needlework compel ways of thinking and feeling that exist beyond language? How do durational investments of time and work allow an expansion of ethnographic knowing?More than mere ethnographic artifacts, Vodou flags strike me as stitched-together assertions about life, about survival, about beauty, about work. Their history, like the history of Haitians and Haiti itself, bears the scars of colonization, enslavement, and the determination that resulted in the revolution. Such determination is still needed by the vast majority of Haitians today. Like any of

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Section: Miragoâne: Making Twenty‐one Flagsmentioning

confidence: 99%

Needlework

Chin¹

2020

Feminist Anthropology

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“…Mi acercamiento a este tema corresponde a la crítica feminista desde los estudios sociales de ciencia y tecnología que conceptualizan el cuidado como una serie de prácticas invisibles, feminizadas, precarizadas y marginadas que se relacionan con el mantenimiento de la vida -de alguna vida-(Díaz del Castillo, Olarte y Pérez-Bustos, 2012; Haraway, 2008; Pérez-Bustos, Olarte y Díaz del Castillo, 2014; Puig de la Bellacasa, 2009;2010;2011;Rose, 1983;Singleton, 2012), con miras a contribuir y reparar el mundo en el que vivimos y así concebir un futuro mejor y un mundo más habitable (Fisher y Tronto, 1990;Puig de la Bellacasa, 2012). Es importante resaltar que esta postura teórica no pregona una manera normativa de ser y estar con y en el mundo, sino que supone una dimensión material de relacionarnos con labores mundanas y cotidianas, que permitan la sostenibilidad de nuestro mundo que se concibe necesariamente como interdependiente y relacional, lo que hace que el cuidado -como ethos-sea un requerimiento ontológico (Haraway, 2008;Puig de la Bellacasa, 2012) 5 .…”

Section: Del Cuidadounclassified

“…Por su parte, las comunicaciones escritas materializan, a su vez, las contingencias, los retos y las oportunidades de La Canasta. Son, a la larga, catalizadores, tecnologías de contacto que permiten transmitir el mensaje de La Canasta, de entrelazarnos como red y de permitirnos ejercer, de alguna manera -porque hay más en La Canasta-, una forma distinta de ser y estar en el mundo (Sevenhuisen, 2003;Haraway, 2008;Puig de la Bellacasa, 2009). …”

Section: Agro-descendientes 6 O Los Pro-comunes De La Canastaunclassified

Comunicaciones cuidadosas: generando pro-comunes.

Sierra

2015

univ.humanist.

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<p>La Canasta –una red agroecológica- es un asunto solidario y colaborativo que conecta, a través de un equipo organizador, productores locales agroecológicos de baja escala con consumidores de Bogotá. Con respecto a los productores, apoya procesos de asociación para los campesinos y campesinas involucradas y así estimula el intercambio de conocimientos y la recuperación de semillas, técnicas y cultivos de la región, además de posibilitar una comercialización más justa, en términos de precios, de los diferentes productos, dejando siempre margen para el autoconsumo. Con respecto a quienes consumen, La Canasta favorece procesos de reflexividad y compromiso sobre consumo consciente, comprometido y solidario. Ese proceso construye vínculos vitales para ambas partes.</p>Esos vínculos vitales se materializan, entre otros, en unas comunicaciones escritas (ver anexo) que el equipo base de La Canasta sostiene con los consumidores de forma semanal. En este artículo, y apoyándome en la teoría feminista del cuidado aplicada a los Estudios Sociales de Ciencia y Tecnología, argumento que La Canasta cuida y en ese cuidado contribuye a mantener pro- comunes (o bienes comunes) de varias índoles como por ejemplo el patrimonio gastronómico de una porción del territorio colombiano.

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“…Starting from the latter, posthumanism does not deny human agency, nor does it signify the obsolescence of the human (posthumanism is not about a post-human world); instead, it refers to the complex socio-material constellations in which certain human, non-human others and the biosphere participate equally but differently in the creation of alternative environments of existence (for examples see Puig de la Bellacasa, 2010a). This is an approach to politics that questions the new grand narratives of 'innovation and sustainability' in favour of a more 'humble view of human roles and powers along with a more demanding sense of personal responsibilities' (Winner, 2009) form of politics in technoscience that not only is concerned with knowing but also with careful doing (Haraway, 1997;Puig de la Bellacasa, 2009, 2010b. Crafting alternative readings, new stories of the world, new ways of existing in the world --all these practices coexist on the same plane of action.…”

Section: Alter-ontologies: Constituent Politics In Technosciencementioning

confidence: 99%

Alter-ontologies: Towards a constituent politics in technoscience

Papadopoulos

2010

Soc Stud Sci

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This paper identifies four recent conceptualisations of politics in relation to technoscience, which focus on expertise, institutional participation, the inclusion of non-human others, and the importance of marginalised experiences. The paper argues that each of these forms of politics is mainly concerned with renegotiating the already constituted terms of inclusion in a specific technoscientific field. While in many cases such a strategy is necessary, the paper aims to open up discussion of alternative forms of politics that act as constituent forces of radical social and material transformation in technoscience: alter-ontologies.Keywords alter-ontology, assembly, constituent politics, expertise, objectivity, participation, situated knowledges, technoscience Attempts to find definite descriptions of the connection between technoscience and politics are usually prone to reductionism and oversimplification. The traditional way in philosophy of science to think of this relation was epistemology, where the content of technoscience and the associated politics were subordinated to ways of knowing and defining truth (Alcoff, 1998). Social studies of science emerging in the 1970s contested this view, but their attempts to question traditional epistemology devolved into a new cycle of epistemological disputes between proponents of rationality and sociality (Longino, 2002). These debates will be briefly discussed later in this paper. My argument here is that epistemology is less useful as a tool for discerning and navigating through the intricacies of scientific knowledge/politics than as a tool for reproducing them by other means. The covert politics of epistemology culminated in provoking the science wars of the 1990s.The response to these heated debates in science and technology studies (STS) was an attempt to exit epistemology altogether. Furthermore, there is an increasing tendency to consider science together with technological and other applications --as technoscience or in the words of Jerome Ravetz (2006) post-normal science. These changes led to a new understanding of objectivity; one that limits its validity in time and space to a certain field but nevertheless recognizes that technoscientific knowledge holds objective status within that -2-field. That is, knowledge is shaped by the actual process of technoscientific research and its objects and simultaneously shapes social relations and material arrangements in each particular field. Here, I use the expression 'regions of objectivity' to refer to the ultimate horizon against which any question about politics in technoscience can be discussed. In the sections that follow, I will discuss four current conceptualizations of how politics is considered to be operative in a region of objectivity. I start with a formalist approach to politics, which is mainly concerned with rethinking expertise and creating the appropriate procedures for considering legitimate experts in a debate. A second approach to politics, participatory politics, is concerned with the ex...

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Touching technologies, touching visions. The reclaiming of sensorial experience and the politics of speculative thinking

Cited by 130 publications

References 16 publications

Needlework

Needlework

Comunicaciones cuidadosas: generando pro-comunes.

Alter-ontologies: Towards a constituent politics in technoscience

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