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565 lines
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565 lines
28 KiB
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<script src="/versions.js"></script>
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<link href="../stylesheet.css" rel="stylesheet">
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<link href="https://pad.vvvvvvaria.org/p/interdependencies" rel="alternate" title="Etherpad" type="text/html">
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<title>interdependencies</title>
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<body>This is a mirror of the <a href="https://pad.constantvzw.org/p/interdependencies" rel="noreferrer noopener">https://pad.constantvzw.org/p/interdependencies</a> pad on the Constant server. <br>This vocabulary was brought to Varia during the Relearn session in April 2019.<br>
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<br>__PUBLISH__<br>
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<br>---<br>
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<br>Other geometries: <a href="https://possiblebodies.constantvzw.org/othergeometries/" rel="noreferrer noopener">https://possiblebodies.constantvzw.org/othergeometries/</a>
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<br>
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<br>
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<strong>Aan-en-On-Af-Hankelijkheid </strong>
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<br>
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<strong>So-and-Sovereignity </strong>
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<br>
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<strong>Κυριαρχία.λ.π</strong>
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<br>"Maybe it is not about replacing one term by another, but to find ways to cut diagonally through them" (Martino)<br>
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<br>
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<strong>Affective Infrastructures </strong>
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<br>
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<strong>Gevoelige infrastructuren </strong>
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<br>
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<strong>Infraestructuras Afectivas</strong>
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<br>
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<strong>Infraestructuras Afectivas </strong>
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<br>
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<strong>Infrastructures affectives </strong>
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<br>
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<strong>Infrastructuri afective </strong>
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<br>
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<strong>Υποδομές που μεριμνούν</strong>
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<br>"What remains for our pedagogy of unlearning is to build <u>affective infrastructures</u> that admit the work of desire as the work of an <u>aspirational ambivalence</u>." (Lauren Berlant)<br>
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<br>
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<strong>Affirmative Technologies </strong>
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<br>
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<strong>Bejahende (affirmative) Technologien</strong>
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<br>
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<strong>Bevestigingstechnologie / Bekrachtigingstechnologie </strong>
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<br>
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<strong>Technologies affirmatives </strong>
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<br>
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<strong>Tecnologias Afirmativas </strong>
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<br>
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<strong>Tecnologías Afirmativas </strong>
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<br>
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<strong>Tehnologii Afirmative </strong>
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<br>
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<strong>Καταφατικές (ως προς το σύστημα) Τεχνολογίες</strong>
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<br>
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<em>Technologies that implement affirmative ethics.</em>
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<br>"Calling for hybridized poly-lingualism and creolization on a global scale is an <u>affirmative</u> answer to the coercive mono-culturalism imposed by the colonial and imperial powers. The ethics of <u>productive affirmation</u> is a different way of handling the issue of how to deal with pain and traumas and to operate in situations which are extreme, while working to bring out the generative force of zoe – life beyond the ego-bound human" (Rosi Braidotti)<br>
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<br>
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<strong>Agenciamiento relacional</strong> (?) <br>
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<strong>Libre arbitre relatif </strong>
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<br>
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<strong>Livre arbítrio relacional</strong> (?) <br>
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<strong>Relational Agency </strong>
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<br>
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<strong>Relațional Arbitru</strong>
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<br>
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<strong>Relationales Handeln</strong> (agency = act?)<br>
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<strong>Σχεσιακή Δυνατότητα Δράσης </strong>
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<br>"Agency is not held, it is not a property of persons or things; rather, agency is an enactment, a matter of possibilities for reconfiguring entanglements." (Lauren Berlant)<br>
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<br>
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<strong>Ahnenhafte Netzwerke</strong>
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<br>
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<strong>Ancestral Networks </strong>
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<br>
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<strong>Redes Ancestrais </strong>
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<br>
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<strong>Redes Ancestrales </strong>
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<br>
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<strong>Réseaux Ancestraux </strong>
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<br>
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<strong>Rețea Ancestrală </strong>
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<br>
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<strong>Reti Ataviche </strong>
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<br>
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<strong>Vooroudernetwerken</strong>
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<br>
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<strong>Προγονικά Δίκτυα </strong>
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<br>"Networks that have life in the center" (Tatiana)<br>
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<br>
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<strong>Alianțe Încurcate </strong>
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<br>
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<strong>Alianzas incómodas </strong>
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<br>
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<strong>Ongemakkelijke Samenwerkingsverbanden </strong>
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<br>
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<strong>Unbehagliche Bündnisse</strong>
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<br>
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<strong>Uneasy Alliances </strong>
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<br>
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<strong>Ανήσυχες Συμμαχίες</strong>
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<br>
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<br>
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<strong>Also-Spaces </strong>
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<br>
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<strong>Auch-Räume</strong>
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<br>
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<strong>Ook-Ruimtes </strong>
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<br>
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<strong>Χώροι-Επίσης </strong>
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<br>
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<strong>(Reinaart Vanhoe)</strong>
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<br>
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<br>
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<strong>Ambitieuze Ambivalentie </strong>
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<br>
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<strong>Ambivalence ambitieuse</strong>
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<br>
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<strong>Ambivalencia Aspiracional</strong>
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<br>
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<strong>Ambivalență Pretențioasă </strong>
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<br>
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<strong>Aspirational Ambivalence </strong>
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<br>
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<strong>Διφορούμενη Φιλοδοξία</strong>
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<br>
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<em>See: Affective Infrastructures</em>
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<br>
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<strong>(Lauren Berlant)</strong>
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<br>
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<br>
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<strong>Ambivalente Precariteit </strong>
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<br>
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<strong>Ambivalente Prekarität</strong>
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<br>
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<strong>Ambivalent Precarity </strong>
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<br>
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<strong>Precariedad Ambivalente</strong>
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<br>
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<strong>Precariedade Ambivalente </strong>
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<br>
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<strong>Precaritate Ambivalentă </strong>
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<br>
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<strong>Précarité ambivalente </strong>
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<br>
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<strong>Διφορούμενη Αβεβαιότητα</strong>
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<br>
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<u>"Precarity is ambivalent</u>, because we are always dependent on other people, from the begining, but other people can also harm us, so we need an understanding of ethics to cope with this ambivalence." (Judith Butler)<br>
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<br>
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<strong>And-And-Networks</strong>
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<br>
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<strong>En-En-Netwerken</strong>
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<br>
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<strong>Rețele Și-Și</strong>
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<br>
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<strong>Y Y Redes</strong>
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<br>
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<br>
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<strong>A Rămâne cu Neajunsul </strong>
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<br>
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<strong>Blijvend met problemen / Bij de problemen blijven</strong>
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<br>
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<strong>Permanecer Con la Dificultad</strong> (?)<br>
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<strong>Staying With the Trouble </strong>
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<br>
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<strong>Παραμένοντας σε εμπλοκή με το πρόβλημα </strong>
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<br>(Donna Haraway)<br>
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<br>
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<strong>Archipelagic </strong>
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<br>
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<strong>Archipelagisch </strong>
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<br>
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<strong>Archipiélago</strong>
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<br>
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<strong>Και-και-Δίκτυα</strong>
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<br>(Edouard Glissant)<br>
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<br>
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<strong>Autonimías Enredadas </strong>
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<br>
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<strong>Autonomie Coinvolte</strong>
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<br>
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<strong>Autonomies emmêlées</strong>
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<br>
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<strong>Entangled Autonomies </strong>
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<br>
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<strong>Verknoopte Autonomie </strong>
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<br>
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<strong>Διαπλεκόμενες Αυτονομίες</strong>
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<br>
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<br>
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<strong>Auto-organizados</strong> (multiple selves?)<br>
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<strong>Organisiertes Selbst / Selbstorganisiert </strong>(multiple selves?)<br>
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<strong>Organizați-prin-sine </strong>(multiple selves?)<br>
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<strong>Selves-organised </strong>
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<br>
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<strong>Αυτο(ί)-οργανωμένοι </strong>
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<br>
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<br>
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<strong>Brekingstechnologieën </strong>
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<br>
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<strong>Diffractive Technologies diffracting technologies </strong>
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<br>
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<strong>Tecnologias Difractivas</strong>
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<br>
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<strong>Tecnologías Difractivas </strong>
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<br>
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<strong>Τεχνολογίες που προκαλούν διάθλαση</strong>
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<br>
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<br>
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<strong>co-autonomy</strong>
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<br>(Relearn)<br>
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<br>
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<strong>Collectieve Individuatie </strong>
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<br>
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<strong>Collective Individuation</strong>
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<br>
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<strong>Individuação colectiva</strong>
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<br>
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<strong>Individuación colectiva </strong>
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<br>
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<strong>Individualisation collective </strong>
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<br>
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<strong>Individuare Colectivă </strong>
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<br>
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<strong>Συλλογική Εξατομίκευση </strong>
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<br>(Yuk Hui and Harry Halpin with Gilbert Simondon)<br>
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<br>
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<strong>Collectively Individuating</strong>
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<br>
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<br>
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<strong>Co-transformação</strong>
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<br>
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<strong>Co-transformación </strong>
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<br>
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<strong>Co-transformatie </strong>
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<br>
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<strong>Co-transformation </strong>
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<br>
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<strong>Συν-μεταμόρφωση </strong>
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<br>"... what all of these new transgressive, intersectional, and integrative movements [of techno-feminism] have in common is an attitude of care or concern. In many ways, they are caring, worrying, ready to take responsibility, anchored in the here and now, and on the lookout for new types of relations. While searching for answers to global and local problems, engaging in scientific research, and devising technological solutions, this attitude of care contributes to the establishment of a new form of knowledge, a knowledge that rejects objectivization and is interested not only in observations and representations but also in transformations – in forging relations with things, in being affected, and thus in changing itself and the world in a process of <u>co-transformation</u>." (Cornelia Solfrank)<br>
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<br>
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<strong>Co-transforming</strong>
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<br>
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<br>
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<strong>Derde ruimte</strong>
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<br>
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<strong>Third Space</strong>
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<br>
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<strong>"A liminal space in between colliding cultures “which gives rise to something different, something new and unrecognizable, a new area of negotiation of meaning and representation." (Homi Bhabha)</strong>
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<br>
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<br>
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<strong>Deep Implicancy</strong>
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<br>(Denise Ferreira Silva)<br>
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<br>
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<strong>Dividual Networks </strong>
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<br>
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<strong>Redes Dividuais</strong>
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<br>
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<strong>Redes Individuales </strong>
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<br>
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<strong>Zonderlijke Netwerken</strong>
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<br>
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<strong>Διασπάσιμα (ως προς το κέντρο τους) Δίκτυα</strong>
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<br>
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<em>Network technologies that put dividuality at the center</em>
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<br>
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<strong>Enkel meerzijdig zijn</strong>
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<br>
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<strong>
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<em>Être singulier pluriel</em>
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</strong>
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<br>(Jean-Luc Nancy)<br>
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<br>
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<strong>Eccentric technologies</strong>
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<br>(Hope A. Olson)<br>
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<br>
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<strong>En medio de (?)</strong>
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<br>
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<strong>Midden-innig </strong>
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<br>
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<strong>Nepantla </strong>
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<br>
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<strong>Orizont-izare </strong>
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<br>
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<strong>(?) Μεταίχμιο</strong>
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<em> </em>
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<br>
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<em>"<u>Nepantla</u> is the point of contact y el lugar between worlds—between imagination and physical existence, between ordinary and nonordinary (spirit) realities." (Gloria Anzaldúa)</em>
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<br>
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<br>
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<strong>Eigenartige Netzwerke</strong>
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<br>
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<strong>Queer Networks </strong>
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<br>
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<strong>Redes Queer </strong>
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<br>
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<strong>
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<em>Κουήρ Δίκτυα</em>
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</strong>
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<br>
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<strong>Estudios Promiscuos </strong>
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<br>
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<strong>Promiscuidade Estudada</strong>
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<br>
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<strong>Studied Promiscuity </strong>
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<br>
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<strong>
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<em>Μελετημένη Μοιχεία</em>
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</strong>
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<br>
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<strong>
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<em>(Kara Keeling)</em>
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</strong>
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<br>
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<br>
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<strong>Feministische Servers </strong>
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<br>
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<strong>Feminist Servers</strong>
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<br>
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<strong>Server Feminist </strong>
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<br>
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<strong>Serveur féministe</strong>
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<br>
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<strong>Servidores Feministas</strong>
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<br>
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<strong>Servidores Feministas </strong>
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<br>
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<strong>Φεμινιστικός Σέρβερ</strong>
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<br>
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<em>Choose your dependencies!</em>
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<br>
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<br>
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<strong>Feminist Infrastructures </strong>
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<br>
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<strong>Feministische Infrastructuren </strong>
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<br>
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<strong>Infraestructuras Feministas</strong>
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<br>
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<strong>Infraestructuras Feministas </strong>
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<br>
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<strong>Infrastructures féministes</strong>
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<br>
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<strong>Φεμινιστικές Υποδομές</strong>
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<br>
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<br>
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<strong>... Federadas</strong>
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<br>
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<strong>Federated ... </strong>
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<br>
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<strong>... Fédéré</strong>
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<br>
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<strong>Gefedereerde ... </strong>
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<br>
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<strong>Ομοσπονδιακά ...</strong>
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<br>
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<br>
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<strong>Indeterminate Precarity </strong>
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<br>
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<strong>Onbepaalde bestaansonzekerheid </strong>
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<br>
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<strong>Precariedad Indeterminadad </strong>
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<br>
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<strong>Precarietá Indefinita</strong>
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<br>
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<strong>Précarité incertaine </strong>
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<br>
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<strong>Ακαθόριστη Επισφάλεια</strong>
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<br>"Indeterminacy, the unplanned nature of time, is frightening, but thinking through <u>precarity</u> makes it evident that <u>indeterminacy</u> also makes life possible." (Anna Lowenhaupt Tsing)<br>
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<br>
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<strong>Interdependent Networks</strong>
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<br>
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<strong>Tussen-afhankelijke Netwerken</strong>
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<br>
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<strong>Réseaux interdépendants</strong>
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<br>
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<strong>Rețele Interdependente</strong>
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<br>
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<strong>Αλληλοεξαρτημένα Δίκτυα</strong>
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<br>
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<strong>Redes Interdependientes</strong>
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<br>
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<strong>Redes Interdependentes</strong>
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<br>
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<br>
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<strong>Interdépendance possible </strong>
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<br>
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<strong>Interdependencia habitable </strong>
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<br>
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<strong>Interdependência habitável</strong>
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<br>
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<strong>Interdependență Suportabilă</strong>
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<br>
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<strong>Leefbare Tussen-afhankelijkheid </strong>
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<br>
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<strong>Livable Interdependency </strong>
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<br>
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<strong>Ζωτική Αλληλοεξάρτηση </strong>
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<br>(Judith Butler)<br>
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<br>
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<strong>Internet Paranodal</strong>
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<br>
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<strong>Internet para-nodal </strong>
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<br>
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<strong>Paranodal Internet </strong>
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<br>
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<strong>Para-puntig Internet </strong>
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<br>
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<strong>Παρακομβικό Διαδίκτυο</strong>
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<br>
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<em>What is outside and beyond the form of the network?</em>
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<br>"The <u>paranode</u> is the horizon, the site of futurity that contra-internet practices move toward. As contra-infrastructure and theoretical model, the paranode proposes two militancies: the practical search for antiwebs, which is not a killing or disappearing but a commons to come; and the intellectual task of making thinkable that which is not only outside the internet but also beyond the network form itself." (Zach Blas)<br>
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<br>
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<strong>Intersectional Technologies </strong>
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<br>
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<strong>Technologies intersectionnelles</strong>
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<br>
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<strong>Tecnologías interseccionales </strong>
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<br>
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<strong>Tecnologias Intersectionais</strong>
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<br>
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<strong>Tehnologii Intersecționale</strong>
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<br>
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<strong>Tussendoorsnedige technologieën </strong>
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<br>
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<strong>Διατομεακές Τεχνολογίες</strong>
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<br>
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<br>
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<strong>Intra-doorsnedigheid </strong>
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<br>
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<strong>Intra-seccionalidad </strong>
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<br>
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<strong>Intra-sectionalidade</strong>
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<br>
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<strong>Intra-sectionality </strong>
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<br>
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<strong>Intra-sectionnalité</strong>
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<br>
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<strong>Ενδό-τομεακότητα</strong>
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<br>
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<br>
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<strong>Kruisbestuiving </strong>
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<br>
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<strong>Mestizaje</strong>
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<br>
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<strong>Métissage </strong>
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<br>
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<strong>Επιμιξία</strong>
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<br>"If we posit <u>métissage</u> as, generally speaking, the meeting and synthesis of two differences, creolization seems to be a limitless métissage, it’s elements diffracted and its consequences unforeseeable. Creolization diffracts, whereas certain forms of métissage can concentrate one more time" (Edouard Glissant)<br>"<u>métissage</u>(?) is proposed to the ch´ixi as a decolonizing force of the crossbreeding. Far from fusion or hybridity, it is a question of living together and inhabiting contradictions. Not to deny one part or the other, nor to seek a synthesis, but to admit the permanent fighting in our subjectivity between the indigenous and the european." (Silvia Rivera Cusicanqui)<br>
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<strong>Mogelijke Verdergaandheid </strong>
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<strong>Possible Ongoingness</strong>
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<strong>Πιθανή ?</strong>
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<br>We all share this problem, and we all have very different ideas about what to do about it. That’s already hard enough. That does not mean the science is not settled on climate change, or that relativism reigns; it does mean learning to compose <u>possible ongoingness</u> inside relentlessly diffracting worlds. (Donna Haraway)<br>
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<strong>Niet-onafhankelijke relationaliteit</strong>
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<strong>Non-sovereign relationality</strong>
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<strong>Rationalité non souveraine</strong>
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<strong>Relacionalidad no soberana</strong>
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<strong>Relaționalitate Nonsuverană</strong>
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<strong>Μη-κυριαρχική Σχεσιακότητα</strong>
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<br>(Lauren Berlant)<br>
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<strong>Ondermeent </strong>
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<br>
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<strong>Undercommons</strong>
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<strong>Untergemeingut</strong>
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<br>"After all, the subversive intellectual came under false pretenses, with bad documents, out of love. Her labor is as necessary as it is unwelcome. The university needs what she bears but cannot bear what she brings. And on top of all that, she disappears. She disappears into the underground, the downlow lowdown maroon community of the university, into the <u>undercommons</u> of enlightenment, where the work gets done, where the work gets subverted, where the revolution is still black, still strong." (Stefano Harney & Fred Moten)<br>
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<strong>Overgankelijke Opschorting </strong>
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<strong>Transitional Suspension </strong>
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<strong>Vorrübergehender Aufschub</strong>
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<strong>Μεταβατική Αναστολή</strong>
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<br>"Learning to be awkward, to be graceful, to leap, and to fall is a training in attention and also in revisceralizing one's bodily intuition. It is a training that collapses getting hurt with making a life, but that includes the welcoming of exposure alongside of a dread of it. There can be no change in life without revisceralization. This involves all kinds of loss and <u>transitional suspension</u>." (Lauren Berlant)<br>
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<strong>Poiesis Solidaria</strong>
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<strong>Solidarity Poiesis </strong>
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<strong>Αλληλέγγυα Ποίηση</strong>
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<br>"I believe it is crucial to enable a poetics that generates infrastructures of their own kind, ones that can be seen as sensuous, ‘non-reproductive’ extensions of our sociality. After all, that which can be deemed crucial for imagination is the sensuousness that imagination is operating with: the resistance of the concrete to any form of abstraction or reduction." (Robin Vanbesien)<br>
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<strong>Răspuns-abilitate </strong>
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<strong>Reaktionsfähigkeit</strong>
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<strong>Response-ability </strong>
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<strong>Respuesta Responsable (?) </strong>
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<strong>Ver-Antwoord-elijkheid </strong>
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<strong>Ικανότητα να ανταποκριθώ υπεύθυνα</strong>
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<em>The ability to react to something but also taking responsability for that response.</em>
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<br>"Blaming Capitalism, Imperialism, Neoliberalism, Modernization, or some other “not us”for ongoing destruction webbed with human numbers will not work either. These issues demand difficult, unrelenting work; but they also demand joy, play, and <u>response-ability</u> to engage with unexpected others." (Donna Haraway)<br>
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<strong>Solidaire technologieën</strong>
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<strong>Solidaridad Tecnológica</strong>
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<strong>Solidary Technology </strong>
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<strong>Αλληλέγγυα Τεχνολογία</strong>
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<strong>Symbiogenesis</strong>
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<br>(Lynn Margulin)<br>
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<strong>Sym-poëtisch </strong>
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<strong>Sym-poiesis</strong>
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<strong>Συν-ποίηση</strong>
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<br>(Donna Haraway)<br>
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<br>
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<strong>Trans-seccionalidad</strong>
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<strong>Trans-sectionaliteit </strong>
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<strong>Trans-sectionality </strong>
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<strong>Μετα-τομεακότητα </strong>(?<strong>)</strong>
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<br>
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<br>
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<strong>Undercommoning</strong>
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<em>Dear Reader, here are some trans*feminist reworkings of vocabularies and imaginaries linked to 'sovereignity', 'freedom', 'independence' and 'autonomy'. This cluster of words is often used in activist tech-communities to talk about the kind of tools, softwares, networks and servers we need and want. We have learned to understand them as positive, but they implicitly and sometimes explicitly foreground separation rather than relation. They evoke techno-utopias elsewhere, instead of staying with the trouble that we are already entangled in. This bookmark proposes other ways we might speak about the desirable and desired horizons of technology. Many of the terms on this list modify existing concepts; rather than trying to replace them they introduce dynamic tension.</em>
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<em>Beste Lezer, hier zijn wat trans*feministische herwerkingen van het taalgebruik en de verbeelding rond termen als soevereiniteit, vrijheid, onafhankelijkheid en autonomie. Dit cluster aan woorden komt je vaak tegen in technologisch-activistische gemeenschappen. Daar worden ze gebruikt om het te hebben over de soorten gereedschappen, softwares, netwerken en servers die we nodig hebben en in de wereld willen zien. We hebben ze leren kennen als positieve termen waar we ons achter kunnen scharen. Het zijn echter termen die impliciet en soms ook expliciet (af)scheiding inplaats van relatie benadrukken. Het zijn ook termen die technische-utopias elders veronderstellen, in tijd of plaats. Hoe kunnen we in de buurt blijven van de problematiek waar we nu mee te maken hebben. Deze boekenlegger stelt een woordenschat voor die we kunnen gebruiken om anders te spreken over wenselijke en gewenste technologische vergezichten. Vanuit de wens ze niet te vervangen, maar van een dynamische spanning te voorzien, zijn veel van de termen op deze lijst aanpassingen van bestaande concepten.</em>
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<em>Αγαπητοί Αναγνώστες, εδώ θα βρείτε τρανς-φεμινιστικές επαναπροσεγγίσεις λέξεων και φαντασιακών (σκέψεων) που συνδέονται με έννοιες 'κυριαρχίας', 'ελευθερίας', 'ανεξαρτησίας' και 'αυτονομίας'. Αυτό το σύμπλεγμα λέξεων χρησιμοποιείται συχνά σε κοινότητες τεχνολογικού ακτιβισμού όταν μιλάμε για τους τύπους εργαλείων, προγραμμάτων, δικτύων και τεχνολογικών υποδομών (server) που θέλουμε και έχουμε ανάγκη. Περιλαμβάνει όρους που έχουμε μάθει να καταλαβαίνουμε ως θετικούς, αλλά σιωπηρά ή ρητά προβάλλουν τον διαχωρισμό αντί της συσχέτισης. Όροι που παραπέμπουν σε τεχνο-ουτοπίες Aλλού, αντί να παραμένουν σε εμπλοκή με τα υπάρχοντα προβλήματα. Ο παρών σελιδοδείκτης προτείνει εναλλακτικούς τρόπους να μιλήσουμε για επιθυμητους τεχνολογικούς ορίζοντες. Πολλοί όροι σ'αυτή τη λίστα τροποποιούν υπάρχοντες έννοιες - αντι να επιδιώκουν την αντικατάστασή τους, ενεργοποιούν εντάσεις.</em>
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<em>Querido lector, he aquí algunas modificaciones trans*feministas de vocabulario e imaginarios vinculados a la `soberanía', la `Libertad', la `Independencia' y la `Autonomía'. Este grupo de palabras se utilizan a menudo en las comunidades tecnológicas activistas para hablar sobre el tipo de herramientas, softwares, redes y servidores que necesitamos y queremos. Hemos aprendido a entenderlas como positivas, pero implícita y a veces explícitamente, como una separación más que como una relación. Evocan las tecno-utopías en otros lugares, en lugar de quedarnos con el problema que ya estamos viviendo. Este marcador propone otras formas en las que podemos hablar sobre los horizontes deseables y deseados de la tecnología. Muchos de los términos de esta lista modifican los conceptos existentes; en lugar de tratar de reemplazarlos, introducen una tensión dinámica.</em>
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<em>Antwerpen, Abril/Avril/april 2019</em>
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<em>Networks with An Attitude</em>
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<br>
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<br>Sources:<br>
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<br>Cornelia Sollfrank, The Beautiful Warriors - Technofeminist Praxis in the Twenty-First Century. Introduction by Cornelia Sollfrank (Translated by Valentine A. Pakis) <a href="https://transversal.at/blog/the-beautiful-warriors" rel="noreferrer noopener">https://transversal.at/blog/the-beautiful-warriors</a>
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<br>reinaart vanhoe, <a href="http://vanhoe.org/paginas/alsospace.html" rel="noreferrer noopener">http://vanhoe.org/paginas/alsospace.html</a>
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<br>Gloria Anzaldúa, “Light in the Dark/Luz en lo Oscuro: Rewriting Identity, Spirituality, Reality” (Durham: Duke University Press, 2015).<br>Jean-Luc Nancy<br>Kara Keeling, Queer OS<br>Homi Bhabha, The Location of Culture. Routledge, 1994<br>Judith Butler, Notes Toward a Performative Theory of Assembly (Cambridge, Massachussetts – London, England: Harvard University Press, 2015)<br>Lauren Berlant, 'The commons: Infrastructures for troubling times', in Environment and Planning D: Society and Space, 34.3 (2016): pp. 393–419]<br>Rosi Braidotti, The Posthuman. Polity, 2013<br>Silvia Rivera Cusicanqui<br>Donna Haraway, Anthropocene, Capitalocene, Plantationocene, Chthulucene: Making Kin<em>.</em> In: Environmental Humanities 6(1):159-165, May 2015<br>Donna Haraway, Staying with the trouble: Making Kin in the Chthulucene. Duke University Press, 2016<br>Stefano Harney and Fred Moten, The Undercommons: Fugitive Planning & Black Study. Autonomedia, 2016<br>Robin Vanbesien (eds). Solidarity Poiesis: I will come and steal you, 2017<br>Yuk Hui and Harry Halpin<br>Isabelle Stengers, The challenge of ontological politics. In: A world of many worlds / edited by Marisol de la Cadena and Mario Blaser (2018).<br>Denise Ferreira da Silva, On difference without separability (2016)<br>Lynn Margulin<br>Peter Sloterdijk, interviews<br>Hope A. Olson, Mapping Beyond Dewey’s Boundaries: Constructing Classificatory Space for Marginalized Knowledge Domains<br>
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<br>"Does recuperating "autonomous zones" and "safe spaces” of smaller networks represent effective resistence to the new technological formalism of big tech’s computational social scientists? Or does it simply highlight the fact that the twin ideals of <u>autonomy</u> and <u>participation</u> that were once seen as not only related but actually entailing one another have proved themselves to be all too frequently incomensurable as to be a participant is always to be enrolled in some kind of infrastructure ?"<br>
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<br>David Garcia, Nettime (02/07/2019)<br>
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