patternfaring

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<<tooltip "Hover over me">>This is the tooltip content<</tooltip>> or "The paper has been organized as follows:" every point (in the sense of both an idea and an impossibility) being made here, which we must already acknowledge is being made and not simply discerned/distilled/reflected, and as such, a -- <> <<set $section1 = { start: 'a point is $point.art(). Every $point', '#point': ' point (3) | idea (2) | impossibility' }>> <<= RiTa.grammar($section1).expand()>> <<repeat 3s>> <<replace "#point">> \<<= RiTa.grammar($section1).expand()>>\ <</replace>> <</repeat>> being made here, which we much already acknowledge is being made and not simply <<set $section2 = { start: '$discerned, and as such,', discerned: ' discerned | distilled | reflected' }>> <<= RiTa.grammar($section2).expand()>> <<repeat 3s>> <<replace "#discerned">> \<<= RiTa.grammar($section2).expand()>>\ <</replace>> <</repeat>> a nice <> using 'with' in place of 'on' or "The paper has been organized as follows:" every point (in the sense of both an idea and an impossibility) being made here, which we must already acknowledge is being made and not simply discerned/distilled/reflected, and as such, a — a point is a point. Every point being made here, which we much already acknowledge is being made and not simply distilled, and as such, a nice using 'with' in place of 'on'or "The paper has been organized as follows:" every point (in the sense of both an idea and an impossibility) being made here, which we must already acknowledge is being made and not simply discerned/distilled/reflected, and as such, a — a point is a point. Every point being made here, which we much already acknowledge is being made and not simply distilled, and as such, a nice using 'with' in place of 'on'or "The paper has been organized as follows:" every point (in the sense of both an idea and an impossibility) being made here, which we must already acknowledge is being made and not simply discerned/distilled/reflected, and as such, a — a point is a point. Every point being made here, which we much already acknowledge is being made and not simply distilled, and as such, a nice using 'with' in place of 'on'or "The paper has been organized as follows:" every point (in the sense of both an idea and an impossibility) being made here, which we must already acknowledge is being made and not simply discerned/distilled/reflected, and as such, a — a point is a point. Every point being made here, which we much already acknowledge is being made and not simply distilled, and as such, a nice using 'with' in place of 'on'

<<rs>> $mammal=[dog | child | ox] $verb=[dining | conversing] The $mammal.pluralize() were $verb. $reason=[discerned | distilled | reflected] every <<linkappend "point">> (in the sense of both an idea and an impossibility)<</linkappend>> being made here, which we must already acknowledge is being made and not simply $reason, and as such, a I spy with my little <<linkappend "eye" t8n>>, a crab [[rangoon|with patternfaring]]<</linkappend>>. I spy with my little <<linkappend "eye">>, a crab rangoon<</linkappend>>. The answer to the Ulfasdfstimate Question of Life, the Universe, and Everything is? <<cycle "$answer">> <<option "Towel">> <<option "π" 3.14159>> <<option 42>> <<option 69>> <<option "∞" Infinity>> <</cycle>> <</rs>> why this is core sentence <<set $dwarves to ["⋰", "⋰ first person", "⋰ sec person", "⋰ trd person", "⋰ frt person", "⋰ fth person", "⋰ sx person"]>> What's your favorite pie? \ <<cycle "$pie" autoselect>> <<optionsfrom $dwarves>> <</cycle>> --- <<set $stitch = { start: '$color is the color of freedom', color: ' Yellow | Blue' }>> <<= RiTa.grammar($stitch).expand()>> <<silent>> <<repeat 1s>> <<replace "#color">> \<<= RiTa.grammar($stitch).expand()>> <</replace>> <</repeat>> <</silent>> --- I saw a dog. <<link "Doing">> <<append "#dog">> chasing a cat<</append>> <</link>> I saw a dog chasing a cat. I like green eggs and ham!\ <<timed 10s>><<replace "#eggs">>pancakes<</replace>><</timed>> <<set $seconds to 10>>\ Countdown: $seconds seconds remaining!\ <<silent>> <<repeat 1s>> <<set $seconds to $seconds - 1>> <<if $seconds gt 0>> <<replace "#countdown">>$seconds seconds remaining<</replace>> <<else>> <<replace "#countdown">>Too Late<</replace>> /* do something useful here */ <<stop>> <</if>> <</repeat>> <</silent>> ---

<h1>with ⋰ing</h1>\ \<<set $intro = { start: 'or "$no $legi.cap" "where the author breaks down the main $key of <<link "patternfaring" "with patternfaring">><</link>> — the elevation and expansion of the $legi section from $obs to core $aca; and explains use of the ⋰ $ops as a means to express $tks."', no: '1. | A. | I. | 1.1', '#legi': 'citations | references | sources | acknowledgements | bibliography | inspirations', key: 'conceit | gimmick | crux', obs: 'obscurity | footnote | margin | afterthought', aca: 'thesis | argument | academic | legibility', ops: 'operator | symbol | representation | expression | marker', tks: 'gratitude | thanks | attention | care | love | the citational trail | placemaking | constellating' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ <</replace>> \<</repeat>> \<</silent>> \ \\ > i am not, in fact, so much Writing the same paper again and again as Writing in the embrace of a complex, Collective Practice, in which the many writers loop Through each other, Tracing Together the barely discernible Figure of an elsewhere. <<cycle "$answer">> <<option "⋰">> <<option "⋰donna haraway for Figuring Writing as embrace, in //the haraway reader (2004)//⋰">> <<option "⋰marriot library for Leading me to this book as the only donna haraway book it had available at the time, and this synchronicity⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰matthew schneider-mayerson for Baptizing me in the environmental humanities in their class //ecotopian visions at yale-nus college⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰<a href='https://andrewmbailey.com/MoE_Report.pdf' target='_blank'>//report of the committee on the expansion of the university sector (2008)//</a> for then Identifying \"liberal arts education as a valuable addition to our university landscape\", and paving the way for yale-nus\; prepared by lui tuck yew, tan ching yee, leo yip, peter ong, ko kheng hwa, wong ngit liong, koh boon hwee, ho kwon ping, cham tao soon, bertil andersson, kwa chong seng (chairman and md of exxonmobil asia pacific then\; a reminder of the impurity of the world and the need to sometimes be grateful for even the most toxic), liu thai ker, and attributed to the higher education division of singapore's ministry of education⋰">> <<option "⋰andrew m bailey for Preserving and Hosting a copy of this report on their website⋰">> <<option "⋰agnes ho, my mother, for Making me aware of yale-nus during my search for a liberal arts college education and Pushing me to go to be closer to home⋰">> <</cycle>> \ \\ <<set $op4 = { start: '$var ', var: 'Reflecting | Recognizing | Mirroring | Echoing | Reciprocating' }>>\ <<set $op5 = { start: '$var ', var: 'generousity | synchronocity | wisdom | gifts' }>>\ <<set $op6 = { start: '$var ', var: 'the way | me | possibilities | gifts' }>>\ With ⋰ing, We are \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 2s>> <<replace "#sp4">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>> the \<<= RiTa.grammar($op5).expand()>><<silent>> <<repeat 2s>> <<replace "#sp5">> \<<= RiTa.grammar($op5).expand()>>\ <</replace>> <</repeat>> <</silent>> of beings Illuminating \<<= RiTa.grammar($op6).expand()>><<silent>> <<repeat 2s>> <<replace "#sp6">> \<<= RiTa.grammar($op6).expand()>>\ <</replace>> <</repeat>> <</silent>>. ⋰ing is Expressing and Dwelling and Relating. We may read it as 'Thanking', or <<linkappend "'Gratituding'">> (more on this along the ridges' flank)<</linkappend>>, or 'Appreciating', or 'Staying With', ' Loving'. \ \\ ⋰ing is also "[I]nterrupt[ing] the text to support it and show my relationships", "[M]ak[ing] it harder to imagine these words are just mine, an uninterrupted monologue" <<cycle "$answer">> <<option "⋰">> <<option "⋰max liboiron, for Demonstrating and Practing anticolonialism through Footnoting as Interrupting, using \"footnotes [to] build a world full of thinkers whom [you] respect\", in //pollution is colonialism (2021)//; (here i am Sumushing those textual worlds into closer company so they may more clearly reflect the entanglement that is Being and Knowing⋰">> <<option "⋰//pollution is colonialism (2021)//, a teacher of methodology, "where methodology is understood as a way of being in the world. An ethic, if you like that word better"⋰">> <<option "⋰erin, for Referring to the book as collution is polonialism and Inciting some mirth for the Both of us at the end of a Working session Together at roots sugarhouse⋰">> <<option "⋰roots sugarhouse, for Emaling about a clover treasurehunt and Reducing the friction in Writing just Enough for a day⋰">> <<option "⋰lisa swanstrom and danielle endres, for Reviewing earlier conceptions of my project and Suggesting this imaginative text⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)// at the university of utah, for Inviting this text in and Holding space for our conversation With it over zoom despite your illness⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative impositions⋰">> <</cycle>>. We welcome Us to ⋰ing, honored Guest. enjoy the warm moonlight Threading through Our fingers and toes. \ \\ <<set $op1 = { start: '$var ', var: 'Depending on | Nourishing' }>>\ <<set $op2 = { start: '$var ', var: 'Depending on | Nourishing' }>>\ <<set $op3 = { start: '$var ', var: 'citations | relations (Also in the sense of what has been relayed) | conversations' }>>\ Afloating in the rich saline currents <<cycle "$answer">> <<option "⋰">> <<option "⋰great salt lake for Providing Rest in your Waters and introducing me to brine shrimps⋰">> <<option "⋰brine shrimps for the Reminder that Bodies are mostly space ⋰">> <</cycle>> We find Ourselves flowing among an "alliance of islands" <<cycle "$answer">> <<option "⋰">> <<option "⋰laura coombs, laurel schwulst, and mindy seu (css) for the lovely descriptor of your collective as symbolized by ⋱ which then evolves into a gesture for <a href='https://www.servinglibrary.org/journal/17/multidimensional-citation' target='_blank'>multidimensional citation</a> , whose Inspiring i am Celebrating elsewhere in this section⋰">> <</cycle>>. the current time is moonrise, but We are enveloped by warmth Emanating from innumerable bodies that are \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> the water as it is \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>> them, as it is with Us. moonlight anoints the tips of the swells with a restless silver. you Remember not to stare at them too long. the three gaps that polka dot the moongleam Circling each other like <<linkappend "a game of shells">> (in this moment they appear still, but We sense their eternal Interrevolutions in a deeper time)<</linkappend>> Driving and Being driven by the currents. \ \ \ \Housing an impossibly large cottage, with innumerable sections retrofitted onto it that somehow fail in Diminishing its picturesque charm, on one of the islands. Convening and [[Brewing tea for ourselves and our sorrows]] <<cycle "$answer">> <<option "⋰">> <<option "⋰ross gay for Reminding us how joy is Inviting sorrow in and Drinking tea with it, in //Inciting Joy (2022)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <</cycle>>. With ⋰ing, we are <<linkappend "Breadcrumbing">> (Picking up the \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 4s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> that have fallen off the plate of extraction, off the table of 'relevance', off the lap of 'usefulness', onto the floor of dualistic disregard) <</linkappend>>. \ \ \ \Extending from shore to shore, an intricate pattern of ridge lines on another, Meeting the water as waves tickling the calves of elongated cliffs and inlets seeping across nearly flat valleys. [[Placing Our hand on the flank of a ridge]], Guiding Us about its being, Under bedding-filled crevices hosting mexican spotted owls, over corridor corners Marbling by Our shins from ring tailed cat commutes, and Within the postcards it is Writing with wind and water, salmon and tar, blood and goldenrod. \ \ \ \<<set $op7 = { start: '$var ', var: 'watersand | sandwater' }>>\ \Spreading and Receding so imaginatively that no state could force it into any kind of enforceable border, shores on yet another. Wading in the \<<= RiTa.grammar($op7).expand()>><<silent>> <<repeat 2s>> <<replace "#sp7">> \<<= RiTa.grammar($op7).expand()>>\ <</replace>> <</repeat>> <</silent>>, new hues Diffusing as shells around Our ankles too intensely to catalog, and a wax film [[Clothing Our knees to toes With brine deposits]]. \ \\ > if i'm transformed by language, i am often crouched in footnote or blazing in title. where is the body do i begin; <<cycle "$answer">> <<option "⋰">> <<option "⋰layli long soldier for both Observing language's Rendering of violence through its opaqueness and Enacting language's Rendering of refusal and futurity through its opaqueness; via examination of the settler colonial state's / united states' shitty congressional resolution of apology to native americans, which for all its shittiness was signed by but not even delivered to any tribal nations by us president barack obama in the closing lines of the first whereas statement in //whereas 2017//⋰">> <<option "⋰//whereas (2017)// for both Observing language's Rendering of violence through its opaqueness and Enacting language's Rendering of refusal and futurity through its opaqueness; via examination of the settler colonial state's / united states' shitty congressional resolution of apology to native americans, which for all its shittiness was signed by but not even delivered to any tribal nations by us president barack obama⋰">> <<option "⋰quinn luthy for sharing this book with me in 2023 if i am Remembering right⋰">> <</cycle>> \ \ \joining together what are <<linkappend "bookends">> (what is Sheltering the pages, Keeping them whole)<</linkappend>> — the acknowledgements and the citations, of the dualistic academic research paper, the place of ⋰ing. \ \ \here, we honor musubi, the kami of Creating in Japanese Shinto practice, whom the rice ball is named after — note that musubi does not refer to rice balls (being as entity) so much as Rice-Balling (being as being in relation with), as the Connecting of those who are Making the rice balls and who are Eating them, Connecting “the soil and water and the sun … to us” <<cycle "$answer">> <<option "⋰">> <<option "⋰hitoha and yotsuha in //your name. another side:earthbound (2017)//, for explaning musubi with rice balls: "gods are relationships. [r]ice balls aren’t gods, but the relationships they create are"⋰">> <<option "⋰arata kanoh for Writing //your name. another side:earthbound (2017)//, masayoshi tanaka and hiyori asahikawa for Illustrating, taylor engel for Translating, and yen press for Publishing⋰">> <<option "⋰makoto shinkai for Dreaming up //kimi no na wa (2016)//, a world that is Attending to musubi, in which //your name. another side:earthbound (2017)// takes place⋰">> <<option "⋰matthew schneider-mayerson and their class //ecotopian visions: another world is possible (2019)// at yale-nus college, for Introducing me to the environmental humanities and Opening up the Intersecting of film and ecology⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰<a href='https://andrewmbailey.com/MoE_Report.pdf' target='_blank'>//report of the committee on the expansion of the university sector (2008)//</a> for then Identifying \"liberal arts education as a valuable addition to our university landscape\", and paving the way for yale-nus\; prepared by lui tuck yew, tan ching yee, leo yip, peter ong, ko kheng hwa, wong ngit liong, koh boon hwee, ho kwon ping, cham tao soon, bertil andersson, kwa chong seng (chairman and md of exxonmobil asia pacific then\; a reminder of the impurity of the world and the need to sometimes be grateful for even the most toxic), liu thai ker, and attributed to the higher education division of singapore's ministry of education ⋰">> <<option "⋰andrew m bailey for Preserving and Hosting a copy of this report on their website⋰">> <<option "⋰agnes ho, my mother, for Making me aware of yale-nus during my search for a liberal arts college education and Pushing me to go to be closer to home⋰">> <</cycle>>. \ \ \here, we honor kobade, the Nishnaabeg word Communicating the "idea of my arms embracing my grandchildren, and their arms embracing their grandchildren", the "link in the chain between generations, between nations, between states of being, between individuals", and like the Kina Gchi Nishnaabeg-ogamig nation, "a web of connections to each other, to the plant nations, the animal nations, the rivers and lakes, the cosmos" <<cycle "$answer">> <<option "⋰">> <<option "⋰leanne betasamosake simpson and and their elder edna manitowabi, whose teachings on an alternative practice of sovereignty to the modern nation state they relay, in //as we have always done: indigenous freedom through radical resistance (2017)//⋰">> <<option "⋰//i pity the country// from the album //theory of ice// also by leanne betasamosake simpson for being a musical accompaniment to //as we have always done: indigenous freedom through radical resistance (2017)//⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)//, for Inviting this text in and Holding space for our conversation With it⋰">> <<option "⋰chris la tray for Teaching Us that in Anishinaabe cosmology We are all Anishinaabe and that "[e]very word spoken in a Native tongue on this continent, on this turtle island, is <a href='https://chrislatray.substack.com/p/the-ceremony' target='_blank'>a life [A]ffirming act of defiance</a>", at their poetry workshop at //Voices for the West (2025)//⋰">> <<option "⋰torrey house press for Organizing //Voices for the West (2025)// and Facilitating a sacred Gathering of writers⋰">> <<option "⋰cait quirk, mara scallon, and abby laskey for your care, companionship, and generousity throughout every leg of the //Voices for the West (2025)// journey, from the drive to/fro salt lake city to the hikes in zion⋰">> <<option "⋰manzanita bark where you stopped us and put us in a mode of Attending on the sand bench trail with your tangled crimson body⋰">> <</cycle>>. \ \ \here, we are [[Daoing|with daoing]]. \ \\ > How very hard it is to wake you! There was a man who shrank from his own shadow, loathed his own footprints, and ran to get away from them. The more quickly he lifted his foot the more prints he left, however fast he ran the shadow would not part from his body. <<cycle "$answer">> <<option "⋰">> <<option "⋰zhuang-zi chapter on the fishermen that possesses the Way, as translated in //chuang-tzŭ: the inner chapters (2001)//⋰">> <<option "⋰angus c. graham for Translating zhuang-zi and for your insightful commentary⋰">> <<option "⋰ kong-zi as character, for providing dualistic counterpoint, for you \"search out distinctions between [g]oodwill and [d]uty, scrutinise the borderlines of the similar and the different, watch for the moment to act or refrain, measure what you give against what you receive\"⋰">>more text<</option>> <</cycle>>

<h1>with practicing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap" "where the author makes a justification for the $hire of practice in place of $legi, and presents a definitive overview of the practices employed as part of their research, namely\: <<link "found library" "with finding">><</link>>, <<link "rhizocinema" "with cinematographing">><</link>>, <<link "experiementing" "with experiencing">><</link>>, and <<link "patternfaring" "with patternfaring">><</link>>."', no: '1. | A. | I. | 1.1', '#legi': 'methods | methodology | epistemology | analytical framework | medium', hire: 'employment | substitution | deployment', }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \\ > the move toward performative alternatives to representationalism shifts the focus from questions of correspondence between descriptions and reality (e.g., do they mirror nature or culture?) to matters of practices/doings/actions. <<cycle "$answer">> <<option "⋰">> <<option "⋰karen barad for Figuring performativity as Contesting the power of language over reality in //posthumanist performativity: toward an Understanding of how matter comes to matter (2003)// in //signs: journal of women in culture and society vol. 28, issue 3//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \ \ \ \Adding methodology to the list of coopted signifiers, We are Proceeding instead with Practice. methodology is [[precision|with particularizing]] , is [[abstraction|with abstracting]] . it is dice 4 teacups of onions at 14 minutes under medium heat. Practice is <<cycle "$answer">><<option "Staying with the pungence of the scallion">><<option "Squeezing your eyes shut again mid-chop">><<option "Remembering the release of a good cry">><</cycle>>. ethical frameworks require not only Believing that we do not know to act properly, but that there exist acts of properness that when strung Together can stand in place of our Obligations to one another. \ \ \\ Unmooring ourselves from dualisms is not about [[Absconding or Subverting|with purposing]] of power to other; it cannot be about Tipping the scales. it requires <<cycle "$answer">><<option "Sitting with it.">><<option "Attending to the ledgers that chart its reign.">><<option "Rescuing it from glass case and Letting hands touch and know its fleshy body.">><<option "Taking a wet cloth to undress its Naturalizing, its Obfuscating.">><<option "Finding where it bronzes from heft, and where resides its luster, then Submerging it in olive oil and fire.">><</cycle>> \ \ \\ \<<set $op1 = { start: '$var ', var: 'and | or' }>>\ \<<set $op2 = { start: '$var ', var: 'Listening | Asking | Gesturing | Pondering' }>>\ \<<set $op3 = { start: '$var ', var: 'sensemaking | knowledge production | ritual' }>>\ this is the Practice of Practice. Practice constitutes Ongoing performance and orientation towards humility. it is never (always) inert \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> definitive ethic \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 3s>> <<replace "#sp1a">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> confined to the theoretical \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1b">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> Answering more than it is \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>. observe how these Practices we are carrying out serve as a simultaneous means of \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 1s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>>. \ \ \\ >turning instead toward forms of queer dispossession that reach for different ways of inhabiting our scholarly domains—and more primordially, of inhabiting ourselves [...] insist that knowledge production itself become unpredictable, unanticipatable, unmasterful [...] engaging new narrative inventions that bring into being alternative modes of subjectivity <<cycle "$answer">> <<option "⋰">> <<option "⋰julietta singh for Pushing back against the mastery-inflected Acadamic work in //unthinking mastery: dehumanism and decolonial entanglements (2018)//⋰">> <<option "⋰duke university press for publishing //unthinking mastery: dehumanism and decolonial entanglements (2018)//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \ \ \\ Incubating Practices here are not four but fourfold, each Figuring [[⋰ing|with ⋰ing]] through its own journey and also through the [[⋰ing|with ⋰ing]] of others: \ \ \\ \<<set $op5 = { start: '$var ', var: 'Nonliving | Nonfeeling | Nonthing' }>>\ [[With found library|with finding]], We are Practicing [[⋰ing|with ⋰ing]] With bodies and scales that are least (often) conceivable, kin rendered \<<= RiTa.grammar($op5).expand()>><<silent>> <<repeat 1s>> <<replace "#sp5">> \<<= RiTa.grammar($op5).expand()>>\ <</replace>> <</repeat>> <</silent>> in dualisms' scythe. paradox's xenophilia. \ \ \\ [[With Experiementing|with experiencing]], We are Ensuring familiarity and intimacy is not buried when Practicing [[⋰ing|with ⋰ing]], but Being celebrated and not made universal or particular in dualisms' sieve. paradox's kaxyloscope. \ \ \\ [[With rhizocinema|with cinematographing]], We are Practicing language With [[⋰ing|with ⋰ing]]. Playing With Our poetic pals—the twin cinema, the haiku, the language model; Dancing With Our desert and forest floor friends. Adding water. \ \ \\ [[With Patternfaring|with patternfaring]], We are Practicing [[⋰ing|with ⋰ing]] With language. Words Weaving not Withholding. \ \ \\ >We are Making wishes today, wishes that We hope will bend the future in Our favor. <<cycle "$answer">> <<option "⋰">> <<option "⋰dominic boyer for Addressing participants at for okjökull's ceremony with these words⋰">> <<option "⋰okjökull, a glacier of ok⋰">> <<option "⋰oddur sigurðsson, for Holding Ceremony for okjökull's Passing⋰">> <<option "⋰debra hawhee for Documenting dominic's words in //a sense of urgency: how the climate crisis is changing rhetoric (2023)//⋰">> <<option "⋰chris ingraham and your //rhetorical posthumanism (2024)// class for Including and Being With debra's text ⋰">> <<option "⋰the tree outside the umfa side escape hatch of labyrinthnco, for your companionship and wisdom and Teaching me what Witnessing might look like⋰">> <<option "⋰university of utah environmental humanities for financially and curatorially Affording me this place of learning⋰">> <</cycle>> \ \ \\ \<<set $op4 = { start: '$var ', var: 'poetic | prefigurative | provocative | pretentious | playful' }>>\ these Practices are \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 1s>> <<replace "#sp4">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>> <<cycle "$answer">> <<option "⋰">> <<option "⋰the early post pre fall sunset outside //greenhouse effect// inversion orange under grey clouds⋰">> <<option "⋰erin and olivia for Reminding me to cite the sunset⋰">> <</cycle>>, and so they are practical. because they are \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 1s>> <<replace "#sp4a">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>>, they are as much about form as they are about content. They are Drawing attention to how the means of knowledge intuition and production involve [[ten thousand things|Notnaming]] the rational mind conjures, and mystery ten thousand fold more. [[Paradoxing|with paradoxing]] what knowledge arises, in an attempt to subvert the <<cycle "$answer">> <<option "human/nature">> <<option "reason/feeling">> <<option "mind/body">> <<option "subject/object">> <<option "universal/particular">> <<option "male/female">> <<option "right/obligation">> <</cycle>> pairings that feature in dualisms. \ \ \\ >in attunement, we of course gesture to a kind of "paying attention." and yet, to "pay attention" in this way is not to "hold" attention, to retrain or confine it, but to disperse attention according to contextual shifts — to flit the eye, ear, and hand along with the rhythms of that which calls to it. to respond, to acquiesce, to bend and to push back. such responsivity rests in an awareness of how one’s own intervention into a problem space, discourse, or environment might effects its pre-existing flows <<cycle "$answer">> <<option "⋰">> <<option "⋰kat caribeaux for Figuring attention in their opening remarks at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university and for generously Sharing their work with me⋰">> <<option "⋰the //(at)tension (2024)// Organizing committee for Imagining, Inviting, and Including⋰">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰the Evening fog over lake michigan that freed the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \

<h1>with positioning</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap" "where the author outlines the biases emerging from their subjective position and $inf influences."', no: '1. | A. | I. | 1.1', '#legi': 'conflicting interests | positionality statement | author\'s background | researcher\'s position | reflexivity | identification', inf: 'geological | ancestral | geographical | circumstantial' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 1s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \\ >both miniscule and infinite, all change is caused by processes we observe. how i came to be here, to move on a shifting landscape—a particular response: see you called me. glaciers ground stone. some average interval, my iris. regularity is not to be confused with accuracy. you sweep your eyes west. <<cycle "$answer">> <<option "⋰">> <<option "⋰kelly krumrie for Tracing Research or Knowing or Writing back into its radical of Embodyin and Desiring, in //no measure (2024)//: \"this instrument contains information about things that reflect light, vibrate, or are volatile. by instrument i mean my body. it scales the processes of events\"⋰">> <<option "⋰jose-luis moctezuma for Introducing this text and Facilitating discussion of it in their class //landscape poetry (2025)//, and also for your mentorship, feedback, guidance, and encouragement⋰">> <<option "⋰cait quirk for telling me about this running poetry class and for inviting me to join at the eleventh hour, and for your friendship and comraderie⋰">> <</cycle>> \ \ \ \my climate education was a flood that broke though the dam of my unconscience in college, and connecting all the water bodies of my mind in a period of four years. Getting to know a crisis at its tipping point tied to an untenable economic system of infinite growth Requiring systemic changes to mitigate. Explaining how climate change isn't a scientific or technical problem, but a political one to be addressed via policymaking and activism. as a psychology zealot then, i zoomed in on the use of behavioural insights, or nudging, to lower the barriers to and incentivize proenvironmental behaviour, while also drawing connections between climate and health, organizing for fossil fuel divesment. \ \ \ \Learning about the role and use of art in activism cracked open the door Reaching further beyond the echochamber and towards Inculcating deeper seated ways of Being, but it was a seminar I took in my final semester on the topic of ecotopian visions that threw it wide open. ecotopian narratives seemed positioned to convince individuals that radically different futures outside of path-dependent incrementalism are possible, and by extension, prefiguratively bring them into existence. Additionally, I saw how texts in popular culture such as films and games affected broader consciousness. Perhaps most importantly, I began to see climate change and its interlinked issues not only as political problems, but cultural ones Requiring the Telling and Retelling of different stories. \ \ \\ >i am a non-traditional student and these are non-traditional times. <<cycle "$answer">> <<option "⋰">> <<option "⋰dā parks for Sharing in the struggles of Making Something of Meaning amidst mudded times, and for Sharing in extra-traditional Fighting and Feeling⋰">> <<option "⋰mestizo coffeeshop for Providing sanctuary for Spellslinging and Stringsoothing til 8pm⋰">> <</cycle>> \ \ \ \Coming to university of utah's environmental humanities program, i was Seeking to emiprically analyze and assess the ability of entertainment media with ecotopian narratives to inculcate climate active perspectives and values. Going through the university of utah's environmental humanities program, it is [[Seeking to understand climate change as symptom and dogmatic empiricism as aggravation|with purposing]]. \ \ \\ >it’s hard to be Anything but a pessimist when you feel the Earth rotting away on so many home pages and taylor swift is an idiot and cigarettes cost an arm and a leg i’m on a porch Petting kitties and there is lavender in the air. the sun is over the hill and my friend roy knows the names of all the plants in his front yard. one of the kitties is named witch baby and she likes to perch around your neck. the air is clear, and all across instagram—peeps are posting pics of the sunset. <<cycle "$answer">> <<option "⋰">> <<option "⋰tommy pico for Making space for futurity in //nature poem (2017)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in for the last week before fall break along with ross gay's //inciting joy (2022)//, and for our Feeling through them Together as counterbalance or persistance or joy through the violence and dispossession⋰">> <<option "⋰Mvskoke understanding of futurity as not only pulling future into present or pushing present into past but the Braiding of the two⋰">> <<option "⋰laura harjo for Sharing Mvskoke futurity With Us in //spiral to the stars: Mvskoke tools of futurity (2019)//⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)// at the university of utah, for Inviting this and other texts on Indigenous futurity in and Holding space for our conversation With them⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \ \ \ \Positioning the environmental humanities Positioning my Positioning. how do i [[practice|with practicing]] futurity <<cycle "$answer">> <<option "⋰">> <<option "⋰the aspired futures of Our chosen ancestors and Our aspired futures as yet to be ancestors Drawing into a Practicing in the present moment⋰">> <<option "⋰Mvskoke understanding of futurity as not only pulling future into present or pushing present into past but the Braiding of the two⋰">> <<option "⋰laura harjo for Sharing Mvskoke futurity With Us in //spiral to the stars: Mvskoke tools of futurity (2019)//⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)// at the university of utah, for Inviting this text in and Holding space for our conversation With it⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>? shallower and dispersed third culture cross southern sea internet cable roots Speaking in the in-betweens. ethnic ancestry is [[Channelling ancient philosophy of gentleness|with daoing]] i am Relying on intermediaries to access. continued Benifiting from, Dependance on, and inescapable complicity in, continued dispossession of Indigenous and commons held lands across the places i have been guest to, under Continuing settler colonialism — mangroves, coasts, and islands across <<cycle "$answer">> <<option "southeast asia">><<option "Malaysia">><<option "Indonesia">><<opotion "Vietnam">><<option "Myanmar">><<option "Philippines">><<option "Cambodia">><</cycle>> turned Haunting fertilizer under <<cycle "$answer">><<option "Pulau Ujong">><<option "island at the end">><<option "Singapura">><<option "lion city">><<option "singapore">><</cycle>>'s greenwashed gloss and glass; <<cycle "$answer">><<option "Orang Laut">><<option "Sea(faring) people">><<option "Orang Gelam, Orang Biduanda Kallang, Orang Seletar, Orang Selat">><</cycle>> of <<cycle "$answer">><<option "Pulau Brani">><<option "island of the brave">><</cycle>> and <<cycle "$answer">><<option "Pulau Ujong">><<option "island at the end">><<option "Singapura">><<option "lion city">><<option "singapore">><</cycle>>; <<cycle "$answer">><<option "Atayal">><<option "Ketangalan">><<option "Kulun">><<option "Basal">><<option "taipei">><</cycle>>; <<cycle "$answer">><<option "fragrant harbour">><<option "Punti">><<option "Hakka">><<option "Hoklo">><<option "Tanka">><<option "Soi Seung Yan">><<option "香港">><<option "hong kong">><</cycle>>; <<cycle "$answer">><<option "stewards">><<option "Ute">><<option "Goshute">><<option "Paiute">><<option "Shoshone">><</cycle>> of <<cycle "$answer">><<option "Pi'a-pa">><<option "salt lake city">><<option "the great salt lake">><<option "utah">><</cycle>>; the contradictions of <<cycle "$answer">><<option "the internet">><<option "submarine communications cables">><<option "rare earth elements and critical minerals">><<option "extractive industries">><<option "air travel">><<option "social media">><</cycle>>; our <<cycle "$answer">><<option "elders">><<option "waters">><<option "light">><<option "trees">><<option "winds">><<option "stars">><</cycle>>. Letting these be windows into futurity through at once meant. \ \ \\ ><<cycle "$answer">> <<option "⋰">> <<option "⋰ i am made of mother mother doubly so in absence of a father freeing gentleness to flower where army boots may have stamped out; patriarchal prefigurations. instead, peranakan perennial reminds me to squat with a straight back. my grandma's is pre-reintegration hong kong scaffolding—broad, water buffalo bamboo, bent over belacan she is pounding in a stone bowl no blender has bested, sitsquatting on a tiny stool, sour sambal shrimp salt spice fragrance evacuating all other scents into senility from entire apartment floors. i am made of air chairs, oceans emancipated from every pore, acid accumulating up alimentary canal threatening expulsion over exercises christened after adolescent epidemic predating unalive censorbilities. peach basketing covered and resampled by peoples so diverse no state could dream up or put a lid on—it strings my migrancies across southern sea into a coherent play, zone defence talisman warding off isolation, pick me up, forward roll. i am made of mangrove shores that miss the mekong, beaches of once corporeal indonesian islands now submerged, pilfered sand producing colonized coasts, blown into skyscraper glass; stubble of fishing village fantasy become unsightly. babel tower sustainababble echo hollow about felled hills, echo in my gratuitous grazing of incarcerated kin estranged— dull scales needing rebalancing within my own being bidirectional prostration at once meant. i am made of thundersong seeping into blood thinned by grass mountain slopes. i skid down filing my knees. pacific chill lathers my ankles unafraid. brine bodies exfoliate my feet. generational callouses unwind. meadowlark alights singing. ⋰">> <</cycle>> \ \ \\ > "what am I then? since childhood, i’ve passed through a flow of milk, smells, stories, sounds, emotions, nursery rhymes, substances, gestures, ideas, impressions, gazes, songs, and foods. what am i? tied in every way to places, sufferings, ancestors, friends, loves, events, languages, memories, to all kinds of things that obviously are not me. Everything that attaches me to the world, all the links that constitute me, all the forces that compose me don’t form an identity, a thing displayable on cue, but a singular, shared, Living existence, from which emerges — at certain times and places—that Being which says 'i.' our Feeling of inconsistency is simply the consequence of this foolish belief in the permanence of the self and of the little Care we give to what makes us what we are. <<cycle "$answer">> <<option "⋰">> <<option "⋰invisible committee in //the Coming insurrection (2007)//⋰">> <<option "⋰editions la fabriquen for first publishing //the Coming insurrection (2007)//⋰">> <<option "⋰semiotext(e) for translating //the Coming insurrection (2007)//⋰">> <<option "⋰claire pentacost for Weaving this into their keynote at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university and for generously Sharing their work with me⋰">> <<option "⋰kat caribeaux and the Organizing committee for Imagining, Inviting, and Including⋰">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰seeds and hearts⋰">> <<option "⋰Evening fog over lake michigan for Freeing the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \

\ \<<linkappend "in //a psalm for the wild-built//">>, an ecotopian novella featuring humanity's first encounter with sentient machines after their emancipation and departure to form their own society<</linkappend>>, sibling dex, a human tea merchant, is tentative about using the pronoun it to refer to splendid speckled mosscap, a wild-built robot they encounter on their travels. mosscap says that "objects are //its//", prompting dex to assure mosscap that they see it as "more than just an object". mosscap takes offense at his, and informs dex it "would never call you //just// an animal" and that "We don't have to fall into the same category to be of equal value" <<cycle "$answer">> <<option "⋰">> <<option "⋰becky chambers for Teasing out the nuance of //just// and //it// as person, in //a psalm for the wild-built (2021)// ⋰">> <<option "⋰elizabeth \"lizzie\" calloway for Introducing //a psalm for the wild-built (2021)// in your class //ai and the environment (fall 2024)// at the //university of utah// and for Making Us make <a href='https://artificial-interruption.com/2024/12/12/episode-9-artificial-distinctions-cultivating-kinship-with-machines/' target='_blank'>podcasts</a>, which catalyzed my deeper Understanding of this change⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>. \ \ \\ > i have a perverse love of words, which have always seemed like tart physical beings to me [...] tropes swerve; they deer the literal, forever, if we are lucky; they make plain that to make sense we must always be ready to trip <<cycle "$answer">> <<option "⋰">> <<option "⋰words of all colors for Swerving and Tripping Us⋰">> <<option "⋰donna haraway for Recognizing the trickster in words, in //the haraway reader (2004)//⋰">> <<option "⋰marriot library for Leading me to this book as the only haraway book you had available at the time, and this synchronicity⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \ \ \ \how we are Nurturing words to make sense? Languaging is not arbitrary; not an abstracted semantic layer Sitting above the material, mere shadows Being cast on the wall of plato's fire. yet while not //just// shadows, they are indeed shadows, so long as we read the metaphor in less dualistic terms — shadows exist materially as part of its unshadow, shadows exist as part of the body of the light that wraps around it — //just// as we are as much the vast distance between the units of certainty and substance 'natural' scientists grasp at — those very units are, too, material through and through, inseparable parts of the body. \ \ \\ > What can words do but link what we know to what we don't, and so form a shape? <<cycle "$answer">> <<option "⋰">> <<option "⋰mark doty for Figuring words as jellyfish in //difference (1995)//⋰">> <<option "⋰eva hayward for Refracting jellyfish into language in //sensational jellyfish: aquarium affects and the matter of immersion (2012)//⋰">> <<option "⋰jellyfish in the drifters display at the monterey bay aquarium whose Diffracting inspired eva's piece⋰">> <<option "⋰quinn luthy for Sharing eva's piece with me in reponse to a presentation i gave on ai and poetry in our class //ai and the environment (fall 2024)//⋰">> <<option "⋰elizabeth \"lizzie\" calloway for Introducing //a psalm for the wild-built (2021)// in your class //ai and the environment (fall 2024)// at the //university of utah//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \ \ \\ the container has always been the tool capable of Carrying us onwards: the Collecting and Storing of harvests Feeding the community day in and out than sparse acts of Hunting heroism <<cycle "$answer">> <<option "⋰">> <<option "⋰ursula le guin for Refocusing Our Valourizing to the empty hero of the container in //<a href='https://otherfutures.nl/uploads/documents/le-guin-the-carrier-bag-theory-of-fiction.pdf' target='_blank'>the carrier bag theory of fiction</a>// in //dancing at the edge of the world: thoughts on words, women, places//⋰">> <<option "⋰virginia woolf's Tracing of the hero to the bottle, a Thing that holds, to call for different narratives grounded in Carrying to be represented alongside the stories about domination that come too easily, and for Inspiring ursula⋰">> <<option "⋰linda hogan for Invoking this heroism in \"the caretaker's hands\" and life as "containers in a greater, holier sense\" than \"for our own uses\" in the friendship of water and earth in the water jar⋰">> <</cycle>>. languaging is the empty usefulness of the container. With human gifts, and With the gifts of the sun, land, sky, and rain, we might consider that these that are most invaluable require Something that is not of us, but of a space we cultivate without us Holding greater things. \ \ \\ >hollowed out, clay makes a pot. where the pot’s not is where it’s useful. <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Praising the heroism of emptiness in section 11⋰">> <<option "⋰ursula k. le guin for Translating the dao-de-jing into english //(2005)// and for continually Valorizing emptiness⋰">> <</cycle>> \ \ \\ ursula le guin distils language into three tongues: the father tongue, the mother tongue, and the native tongue <<cycle "$answer">> <<option "⋰">> <<option "⋰ursula k. le guin for Giving the //<a href='https://serendipstudio.org/sci_cult/leguin/' target='_blank'>1986 bryn mawr commencement address</a>// and for Reminding women of their voice: \"when we women offer our experience as our truth, as human truth, all the maps change. there are new mountains\"⋰">> <</cycle>>. the father tongue distances the subject from the object, which leads to domination and devaluation of the other, particularly when it "claims a privileged relationship to reality" — "this word from its vocabulary, 'ecosystem,' is a word unnecessary except in a discourse that excludes its speakers from the ecosystem in a subject/object dichotomy of terminal irresponsibility". on the other hand the mother tongue is "earthbound, "housebound", and connects, while the native tongue marries the two, public discourse and private experience, to form the "true discourse of reason". \ \ \ \the <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>> begins with these words: [[道可道，非常道。名可名，非常名。|Notnaming]]. the second set of translators We invoke explain how they “translate rather than explain the text” <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Conversing With language, and those of you that contributed to the Finding, Preserving, and Punctuating of <a href='https://ctext.org/dao-de-jing' target='_blank'>this copy</a>; this is section 1⋰">> <<option "⋰stephen addiss & stanley lombardo for Translating an english copy //(1993)// of the //dao-de-jing// and for Treating words as bodies⋰">> <</cycle>>, Focusing on Channelling its cadence, its body. Both lao-zi and zhuang-zi stress the “intrinsic limitations” of “linguistic discourse as a form of political and moral action” and its tensions with “the non-discriminatory and non-interventionist mode of operation Laozi and Zhuangzi associate with the true and constant Dao <<cycle "$answer">> <<option "⋰">> <<option "⋰anthony c. yu for Highlighting the daoist challenges With Languaging in //Reading the "daodejing": ethics and politics of the rhetoric (2003)// in //chinese literature: essays, articles, reviews (clear) vol. 25//⋰">> <</cycle>>. \ \ \\ > “Everything we know (scientifically, theoretically) and say (linguistically or in other forms of semiotic notation) about the body takes place within some contingent, radically nonnatural (that is, constructed and technical) schema of knowledge [...] the language (or meaning, more strictly speaking) that describes is of a different phenomenal order from that which is described. paradoxically, that language is fundamental to our embodied enaction, our bringing forth a world, as humans. and yet it is dead.” <<cycle "$answer">> <<option "⋰">> <<option "⋰cary wolfe for Describing this paradox with language, despite the coloring of it in some dualistic shade, in //what is posthumanism? (2010)//⋰">> <</cycle>> \ \ \ \yet Both the <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>> and the <<cycle "$answer">><<option "莊子">><<option "zhuang-zi">><</cycle>> paradoxically engage in the very linguistic discourse they criticize. yet so do the [[posthumanists|with posthumaning]] in their reformulations of [[agency|with acting]] — “how to describe without thereby Erasing the independence of things?” <<cycle "$answer">> <<option "⋰">> <<option "⋰jane bennet for your vulnerability in Asking yourself or and Sharing this similar difficulty in //vibrant matter (2010)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)// at the university of utah, for Inviting this text in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>. yet so do [[i|with positioning]]. \ \ \ \one difference between the writing of daoism and that of posthumanism and my own is that it takes place in [[the medium of chinese|Placing Our hand on the flank of a ridge]]. in chinese, “the ideogram gives one more information at a single glance, and in less space, than is given by the linear, alphabetic form of writing, which must also be pronounced to be understandable”; its ideogrammic and nonlinear qualities brings it into greater alignment with the “natural universe” which is “not a linear system” and “involves an infinitude of variables interacting simultaneously, so that it would take incalculable aeons to translate even one moment of its operation into linear, alphabetic language” <<cycle "$answer">> <<option "⋰">> <<option "⋰alan watts for explaining how ideogrammatic language is less Abstracting in //tao: the watercourse way (1975)//⋰">> <</cycle>>. \ \ \\ >it is thus that an ideographic language is a little closer to nature than one which is strictly linear and alphabetic. At any moment, nature is a simultaneity of patterns. An ideographic language is a series of patterns and, to that extent, still linear—but not so laboriously linear as an alphabetic language. <<cycle "$answer">> <<option "⋰">> <<option "⋰alan watts for explaining how ideogrammatic language is less Abstracting in //tao: the watercourse way (1975)//⋰">> <</cycle>> \ \ \ \this "pictorial thinking", how "language can be more than the propositional representation, or the subsuming of particulars under universal concepts", "can speak otherwise by proceeding from the concrete particularity of the phenomenon" <<cycle "$answer">> <<option "⋰">> <<option "⋰ eric sean nelson for Describing the affordances of the ideogrammatic in //Responding with dao: early daoist ethics and the environment// in //philosophy east and west vol. 59 issue 3//⋰">> <</cycle>>, is not Contained solely within Chinese and other ideogrammatic language. the takete–maluma phenomenon observes how <<linkappend "we">> (participants in psychological studies asked to match 'nonsense' words with different shapes)<</linkappend>> associate certain sounds with certain shapes — //maluma// and //bouba// with round ones, and //tiki// and //takete// with sharp ones); possibly due to the Shaping of the mouth and tongues Making those sounds <<cycle "$answer">> <<option "⋰">> <<option "⋰annette d'onofrio for Studying this in //phonetic detail and dimensionality in sound-shape correspondences: refining the bouba-kiki paradigm (2013)// in //language and speech vol. 57 no. 3//⋰">> <<option "⋰wikipedia and contributors for leading me to annette's study via <a href='https://en.wikipedia.org/wiki/Bouba/kiki_effect' target='_blank'>this page</a>⋰">> <</cycle>>. "the world over, infants call to their mother by a shared name" — <<cycle "$answer">> <<option "mām (hindi)">> <<option "māma (mandarin)">> <<option "mom (english)">> <<option "mama (arabic)">> <<option "amá (navajo)">> <<option "mama (russian)">> <<option "mut (egyptian)">> <<option "eomma (korean)">> <<option "mama (swahili)">> <<option "mam (welsh)">> <<option "maama (hopi)">> <</cycle>>, Deriving "from the fact that mmmm is the only sound a baby’s mouth, when Feeding on its mother breast and full of milk, can naturally make: a primordial phoneme and universal kinshape that emerges from the most basic of connections" <<cycle "$answer">> <<option "⋰">> <<option "⋰andrew yang in //kinshape (2021)// in //kinship: Belonging in a world of relations, vol. 1: planet//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)// at the university of utah⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰yale-nus college for Hosting andrew yang after i left and Drawing the universe a little closer⋰">><</cycle>>. \ \ \ \the qualities of the ideogrammatic are also employed by <<cycle "$answer">><<option "老子">><<option "lao-zi">><</cycle>> and <<cycle "$answer">><<option "莊子">><<option "zhuang-zi">><</cycle>> in their [[paradoxical|with paradoxing]] critique and operationalization of language. the <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>> “appears to sport a deliberate predilection to exploit a well-known feature of classical chinese: the grammatical fluidity, and thus ambiguity, of individual words” <<cycle "$answer">> <<option "⋰">> <<option "⋰anthony c. yu for Highlighting the daoist play with chinese in //Reading the \"daodejing\": ethics and politics of the rhetoric (2003)// in //chinese literature: essays, articles, reviews (clear) vol. 25//⋰">> <</cycle>>. the capacity for ambiguity and fluidity is Bearing on [[every|Notnaming]] [[portion|Virtuing]]. \ \ \\ >daoist language is evocative of a way fulfilled by the listener, Involving Saying and Unsaying, and it misses the point to linger in the propositionally said statement. <<cycle "$answer">> <<option "⋰">> <<option "⋰ eric sean nelson for Describing how daoism is Playing with the contours of language in //Responding with dao: early daoist ethics and the environment// in //philosophy east and west vol. 59 issue 3//⋰">> <</cycle>> \ \ \ \Daoing amplifies these qualities beyond the norm of how language is typically employed in its period. in the <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>> “the pithy, verse-like meditations are unlike other known specimens of chinese poetry of antiquity”; its “content hardly engages any concrete specificities or visibilia of the natural (for example, the fauna and flora of the classic of poetry that so pleased confucius) and human” <<cycle "$answer">> <<option "⋰">> <<option "⋰anthony c. yu for Differentiating use of chinese in the dao-de-jing from other chinese poetry in //Reading the \"daodejing\": ethics and politics of the rhetoric (2003)// in //chinese literature: essays, articles, reviews (clear) vol. 25//⋰">> <</cycle>>. Forefronting a [[paradox|with paradoxing]] inherent not only in language, but across a multitude of qualities. Figuring in section 45 of the <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>>: "true straightness looks crooked. / great skill looks clumsy. / real eloquence seems to stammer" <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Paradoxing in section 45⋰">> <<option "⋰ursula k. le guin for Beautifully Translating this section of the dao-de-jing into english //(2005)//⋰">><</cycle>>. Figuring in paragraph 15 of the <<cycle "$answer">><<option "天地">><<option "tian-di">><</cycle>> chapter in <<cycle "$answer">><<option "莊子">><<option "zhuang-zi">><</cycle>>, Describing how the fondness for the five colors disorders clearness of vision, and likewise with the five notes of music and hearing, odors and the smell, flavors and taste. by [[Codifying|with experiencing]] and Making legible, there is a perversion and loss of richness of experience that reduces clarity. Resembling how the Collapsing of multiple meanings and simultaneity in the alphabetic English can be appraised as [[Making clearer|with particularizing]] from one perspective, or as disordering and obscuring a truer clarity. \ \ \ \language is Doing the work of [[Mapping Meaning|Supporting Journeying not destinations]], and (Re)presenting a distillation of some amorphous, infinite space. as with all mapping endeavors, Creating new terrain—[[language itself is place|Placing Our hand on the flank of a ridge]], too. language is Shaping not only the topological but the embodied, in the Meandering of our fingers touching pencil to paper and the Orbiting of elbows and wrists moving forearms across page <<cycle "$answer">> <<option "⋰">> <<option "⋰trees for your bodies that carry our Meanings in multiple ways, as paper⋰">> <<option "⋰ross gay for your Reminding to cite the trees! in //inciting joy (2022)//⋰">> <<option "⋰graphite and clay and carbon, and chromium, molybdenum, cadmium, and iron, for your bodies that express our Meanings in multiple ways, as lead, ink, keystrokes⋰">> <</cycle>>, in the pitter patter of nails and fingerpads that depress the plastic keys that open the synaptic channels to conjure [[a Shifting script on black glass|with patternfaring]] <<cycle "$answer">> <<option "⋰">> <<option "⋰keyboards and word processors and monitors and the larger computational families that enable Typing, from the taiwanese chipmaker's fingers and their artistry to the fossils that have grown into plastic and churns the turbines that provide as with our daily fuel to ship those parts for assembly and to keep the machine Breathing, to graphite and clay and carbon, and chromium, molybdenum, cadmium, and iron⋰">> <</cycle>>, and in the contortions of the lips, the jaw, the tongue, and sometimes the brain too, and the travel of breath into sound <<cycle "$answer">> <<option "⋰">> <<option "⋰organs of Sensing; inhalations and exhalations necessary for survival, as carriers of oxygen and expression⋰">> <</cycle>>. \ \ \\ > to honor the Dine Nation's first poet laureate, a speaker explains that each people had been given their own language to reach with. i understand Reaching as active, a motion. <<cycle "$answer">> <<option "⋰">> <<option "⋰layli long soldier for Writing about her daughter's birth and her responsibility to teach what it is to be Lakota despite only Knowing pieces of their language, via \"Speaking, itself, is defiance—the closest i can come to différance\", and for Showing me the motions of Reaching With language, in the fourteenth whereas statement in //whereas (2017)//⋰">> <<option "⋰//whereas (2017)// for a refusal of false claims and covenants and apologies and boundaries and resolution of the settler colonial state / united states in its shitty congressional resolution of apology to native americans, which for all its shittiness was signed by but not even delivered to any tribal nations by us president barack obama⋰">> <<option "⋰jacques derrida for Sharing his mother's pain via his mother Saying \"i have a pain in my mother, as though she were Speaking for me, both in my direction and in my place\" and for Helping layli in Figuring a mother's one twofold pain⋰">> <<option "⋰quinn luthy for sharing this book with me in 2023 if i am Remembering right⋰">> <</cycle>> \

<h1>with navigating</h1>\ \ \Looking for the Onboarding guide again? [[head back to Welcoming|with welcoming]] here! \ \\ \<<set $intro = { start: 'or "$no $legi.cap" "where the author provides direction on how to $move through the work — they $mak the various travel devices used in <<link "patternfaring" "with patternfaring">><</link>> and constucts (a) map(s) to reduce the $part for $und."', no: '1. | A. | I. | 1.1', '#legi': 'table of contents | index | outline | roadmap | instructions | guide | how to use | sitemap', move: 'navigate | approach | move through | ', mak: 'break down | affix | unveil | make legible', part: 'paper to its parts(2) | meal to its recipes | city to its blueprints | water to its molecules', und: 'consumption | understanding | order | convenience' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 3s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \\ > i look only at the underbelly of the map. locatable there is that which lives below the threshold of social reality. rogue, unwatched, paradox enlivens the ontologically dead. <<cycle "$answer">> <<option "⋰">> <<option "⋰billy-ray belcourt for Locating and Relishing in the possibility of what we cannot see and Reminding us that \"when the day ends, so too does canada\" (and i\'m Guessing so too do all other states), in their poem //red utopia//, in their collection //ndn Coping mechanisms (1998)//⋰">> <<option "⋰ataya cesspooch and your class //Indigenous land, life, and power (2025)//, for Inviting this text in and for our Feeling through it Together⋰">> <<option "⋰joy harjo for Impressing on billy-ray belcourt \"what is revealed in the soaked rich earth, forked waters, and fence line shared with patient stones is the possibility of Everything you can\'t see\" in //secrets from the center of the world (1989)//⋰">> <<option "⋰stephen strom for Collaborating with joy harjo on //secrets from the center of the world (1989)// and Representing the new mexico desert With camera lens⋰">> <<option "⋰audrey goodman for the commentary on //secrets from the center of the world (1989)// and providing context on the source of the sentiment of "the possibility of Everything you can\'t see\" in //from fugitive poses to visual sovereignty : the photo-poetics of leslie silko’s storyteller and joy harjo’s crazy brave (2017)//in //transatlantica. revue d\’études américaines. american studies journal, vol. 1//⋰">> <</cycle>> \ \ \\ <<set $navi = { start: '$rot1(2)|$rot2|$rot3(3)|$rot4(3)|$rot5(3)', rot1: 'nice and chunky <<link "with practicing" "with practicing">><</link>> $rot11 <<link "with paradoxing" "with paradoxing">><</link>> $rot12 <<link "with positioning" "with positioning">><</link>> $rot13 <<link "with purposing" "with purposing">><</link>> $rot14', rot11: '—<<link "with patternfaring" "with patternfaring">><</link>> —<<link "with cinematographing" "with cinematographing">><</link>> —<<link "with finding" "with finding">><</link>> —<<link "with experiencementing" "with 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Take off your shoes, please. <<link "with patternfaring" "with patternfaring">><</link>> <<link "with particularizing" "with particularizing">><</link>> <<link "with paradoxing" "with paradoxing">><</link>> <<link "with navigating" "with navigating">><</link>> Instructions for safe travels <<link "with daoing" "with daoing">><</link>> <<link "with practicing" "with practicing">><</link>> <<link "with experiencing" "with experiencing">><</link>> Verb-ing, building commun(ity, es, al practices) <<link "with acting" "with acting">><</link>> <<link "with humaniting" "with humaniting">><</link>> <<link "with finding" "with finding">><</link>> Small treasures <<link "with cinematographing" "with cinematographing">><</link>> <<link "with positioning" "with positioning">><</link>> <<link "with growing" "with growing">><</link>> Seeds online, on Earth <<link "with purposing" "with purposing">><</link>> <<link "with posthumaning" "with posthumaning">><</link>> <<link "with ⋰ing" "with ⋰ing">><</link>> An endless path in time' }>> \<<= RiTa.grammar($navi).expand()>> <<silent>> <<repeat 10s>> <<replace "#navi">> \<<= RiTa.grammar($navi).expand()>>\ \<</replace>> \<</repeat>> \<</silent>> \ \\ > Something of our relationship to the earth is determined by the particular place We stand at a given time. if you stand still long enough to observe carefully the things around you, you will find beauty, and you will know wonder. if you see a leaf carried along on the flow of a river, you might ponder its journey. where did it begin, and where will it end? what will be the story of its passage? you will discover a thousand ways in which the leaf is connected to the water, the banks, the near and farther distances, the sky and the sun. your mind, your spirit will be nourished and grow. you will become one with what you see. consider what is to be seen. <<cycle "$answer">> <<option "⋰">> <<option "⋰navarre scotte momaday for Considering what is to be seen in //earth keeper: reflections on the american land (2020)//⋰">> <<option "⋰marten and ermine for Leading me to //earth keeper: reflections on the american land (2020)// and other Enlightening reads while they were Looking after me over the first weekend in november while their humans were out of town⋰">> <<option "⋰fiona summers and natalie slater for Entrusting me with Catsitting marten and ermine and for Curating a library of gems⋰">> <</cycle>> \ \\ [[Hanging up our borders|Supporting Journeying not destinations]], [[Marvelling at Unfurling grass|Admiring the posthuman scholar's' instinct]], Keeping on [[Courting hope|with paradoxing]] in a tenuous and continually Disappointing not yet, [[Staying with the grief|Brewing tea for ourselves and our sorrows]] that opens up possibilities for hope, joy, and beauty — "maybe my propensity for utopian Thinking is positively correlated with the agony of being in a world poisonous for those who knowingly reside in the shadows of the not-yet. maybe it is a Coping mechanism." <<cycle "$answer">> <<option "⋰">> <<option "⋰billy ray belcourt for Asking: \"so what?\" in their collection //ndn Coping mechanisms (1998)//⋰⋰">> <</cycle>> \ \\ >the ancient code of the knights radiant says “journey before destination.” some may call it a simple platitude, but it is far more. a journey will have pain and failure. it is not only the steps forward that we must accept. it is the stumbles. the trials. the knowledge that we will fail. that we will hurt those around us. but if we stop, if we accept the person we are when we fall, the journey ends. that failure becomes our destination. to love the journey is to accept no such end. i have found, through painful experience, that the most important step a person can take is always the next one. <<cycle "$answer">> <<option "⋰">> <<option "⋰brandon sanderson for Subverting the journey's end in the high fantasy genre in //oathbringer (2017)//⋰">> <</cycle>> \

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\ \it is somewhat of an unspoken rule to never explain how a campfire riddle game works. one needs to be inducted by Enduring the mockery and glee of an in-group who ultimately wants you by their side Tormenting the next victim, but without first enjoying every second of frustration they inflict. so while advance apologies are in order for this heresy, know there isn't the slightest remorse in Spoiling a rite of passage through the green glass door, to serve the purpose of analogy <<cycle "$answer">> <<option "⋰">> <<option "⋰isa pengskul and zhai-qiu-tong, my found co-librarians\/library texts, for Making me distill story from jargon to free dualisms from the dualistic confines of academic rhetoric⋰">> <<option "⋰olivia chandler for Reintroducing the torture of campfire riddle games, Including wombat and the magic paintbrush, Spurring my recollection of the green glass door⋰">> <<option "⋰the whole Galloping cohort for all the Camping trips you've ferried me to, on which you've bundled a singaporean body to prevent it from turning into a block of ice, and put tents over the head of and mattress pads under the butt of an urbanite Recovering from largely military service associated encounters With sleeping outdoors⋰">> <<option "⋰the yellow tent provided by quinn With the cross pole i've slept in three times now With grego, for Keeping the bugs out and heat in⋰">> <<option "⋰thank you mattress pads from adrian brazell, my housemate, and blue and yellow cotopaxi solazo down puffy parka, thrifted from iconoclad, for Keeping the heat in too⋰">> <<option "⋰iconoclad for Giving clothes new life and for Clothing me in my utah winters, and utah falls and springs too, tbh⋰">> <</cycle>> \. \ \ \[[content Warning: green glass door ahead]] \ \ \dualisms is like the green glass door, but Infiltrating virtually all aspects of life, beyond the confines of a camping trip or a long car ride. australian ecofeminist val plumwood figure dualisms as “the construction of a devalued and sharply demarcated sphere of otherness” and “cultural expression” of a hierarchical relationship that “results from a certain kind of denied dependency on a subordinated other”, making “equality and mutuality literally unthinkable” <<cycle "$answer">> <<option "⋰">> <<option "⋰val plumwood for Introducing me to the figure of dualisms and Spurring this body of work in //dualism: the logic of colonization// in //feminism and the mastery of nature (1993)//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>. \ \ \\ > the line of fracture between reason and nature runs deeply through the key concepts of western culture. in the contrast set, virtually everything on the ‘superior’ side can be represented as forms of reason, and virtually everything on the underside can be represented as forms of nature. a gendered reason/nature contrast appears as the Overarching, most general, basic and connecting form of these dualisms, capable of new nuances and inflections and a great variety of elaboration and development. <<cycle "$answer">> <<option "⋰">> <<option "⋰val plumwood for Introducing me to the figure of dualisms and Spurring this body of work in //dualism: the logic of colonization// in //feminism and the mastery of nature (1993)//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \ \ \while val shuttles between Talking about the individual dualism and the Interlocking system of enmeshed dualisms they form, i am Reading from her formulation and will include the concept as an irreducible plurality given this Interlocking. dualisms is the Interdepending and Interaffirming of <<cycle "$answer">> <<option "reason/nature">> <<option "human/nature">> <<option "reason/feeling">> <<option "rationality/animality">> <<option "mind/body">> <<option "subject/object">> <<option "universal/particular">> <<option "male/female">> <<option "right/obligation">> <<option "freedom/necessity">> <</cycle>>. she notes past oppressions “are often preserved in our conceptual framework as residues” and are then “mined, refined and redeployed for new uses”. new materialist projects, even if not Employing the term dualisms, are also Gesturing to the same Doppelganging “onto-theological binaries of life/matter, human/animal, will/determination, and organic/inorganic” <<cycle "$answer">> <<option "⋰">> <<option "⋰jane bennett for Moving me (and conceivably many others) towards this body of work even if though Missing the acknowlegment and citationality or inquiry into the oldness of new materialisms in daoism and the 'non-western' philsoophical traditions, and for Spurring the question of \"what method could possibly be appropriate for the task of speaking a word for vibrant matter? How to describe without thereby erasing the independence of things?\" in //vibrant matter (2010)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <</cycle>> \ \ \ \Hinging on the kanty enlightenment human, dualisms is Insisting reason has raised "mankind altogether beyond any community with animals" <<cycle "$answer">> <<option "⋰">> <<option "⋰immanuel kant for Arriving at humanism and its narrowed but real emancipation albeit at the cost of Reasoning that \"human reason is utterly incapable of deriving [itself] from natural causes\" in //speculative beginnings of human history (1983)// ⋰">> <<option "⋰richard mcDonough for Tracing immanual's belief back to an exegesis of genesis, in which \"human existence is radically discontinuous with non-human nature\" in //(2017)//⋰">> <<option "⋰google scholar or marriott library's database and search for Leading me here⋰">> <</cycle>>. Seeing in this history the Interlocking, residual, and redeployable nature of dualisms [[Beoming clearer|with particularizing]], amplified by a neutered human. \ \ \ \dualisms as “powerful knowledge systems and origin stories that explain who/what we are” Producing Ensuing “asymmetrical naturalized racial-sexual human groupings” that ultimately reify the human—within dualisms, the human functions as “a normative convention” that becomes “instrumental to practices of exclusion and discrimination”—Setting up and Functioning as a standard that is “categorically and qualitatively distinct from the sexualized, racialized, naturalized others and also in opposition to the technological artefact”. <<cycle "$answer">> <<option "⋰">> <<option "⋰mcKittrick and wynter in //unparalleled catastrophe for our species? or, to give humanness a different future: conversations (2015)// in //sylvia wynter: on being human as praxis//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <</cycle>>. dualisms is Spectering within environmental scholarship and activism. "contemporary environmental thinking and activism recurrently exhibit the structures of domination and interventionism that they criticize in others" <<cycle "$answer">> <<option "⋰">> <<option "⋰eric sean nelson for Acknowledging the inescapable complicity and farmful reproductions within environmentalism in //responding with dao: early daoist ethics and the environment// in //philosophy east and west vol. 59 issue 3//⋰">> <<option "⋰google scholar and marriott library's database and search for Leading me here⋰">> <</cycle>>, Extending its genealogy. \ \ \\ >dualisms escape philosophical confinement or religious ritual to find themselves built into weapons, states, economies, taxonomies, national parks, museum displays, intimate bodily practices, and much else. <<cycle "$answer">> <<option "⋰">> <<option "⋰donna haraway for Charting dualisms reach, in //the haraway reader (2004)//⋰">> <<option "⋰marriot library for Leading me to this book as the only haraway book you had available at the time, and this synchronicity⋰">> <</cycle>>. \ \ \ \like the [[door|content Warning: green glass door ahead]], dualisms set up arbitrary binaries by which beings, human and non-human, and ways of relating to each other, are rendered passable, or not. except with dualisms, the consequences of this arbitration have led to justified and enacted violence of all forms. this ranges from more overt horrors such as slavery and genocides, to the insidious — the delegitimization of non-empirical forms of knowledge, the extraction of personhood and divinity from non-human beings, and the alienation from deeper relationships We are Sharing with the world around Us. \ \ \ \how might the game be exposed for what it is, and how can we opt out of playing? these are questions i've struggled with for the past year. Trying to write about it in a conventionally academic way just made me more aware of how deep the dualisms rabbit hole goes, rearing its head in the argumentative, the logical, and the objective. I started to gravitate towards practices such as found library as more suitable means of destabilization. \ \ \ \Taking dualisms seriously means Realizing there are no manichaean heroes and villains, and Illuminating that is Cultivating humility and care in place of what timothy morton characterizes as the "beautiful soul ([...] bs for short!!!)" attitude of the "dark boys", of being "pure in my total horror at the state of things" — "the way you see the world as evil ''is the evil''" <<cycle "$answer">> <<option "⋰">> <<option "⋰björk and timothy morton, //björk’s letters with timothy morton (2015)// as part of //björk’s archives// published by thames and hudson⋰">> <<option "⋰matthew schneider-mayerson for Inviting this exchange into our class //ecotopian visions: another world is possible (2019)// at yale-nus college, and for Introducing me to the environmental humanities⋰">> <</cycle>> \ \ \ \<<set $op1 = { start: '$var ', var: 'present|presence' }>>\ \Destabilizing dualisms serves as a means of breaking out of the path dependency and incrementalism that enacts symptomatic changes without addressing root causes. Both Adapting to dualism-caused symptoms and Mitigating continued proliferation of such symptoms are necessary. Highlighting instead with [[paradoxical|with paradoxing]] [[practices|with practicing]] that in addition to a Discounting of the future, there is also a [[Discounting of the orientations already offered|Supporting Journeying not destinations]] to us from the past, and grounded in the \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 1s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>>. \ \ \\ > christian or cartesian dualism, the division of spirit or mind from the material body and world, existed long before christianity or descartes and was never limited to western thought (though it is the “craziness” or “sickness” that many people under western domination see in western civilization). lao tzu thinks the materialistic dualist, who tries to ignore the body and live in the head, and the religious dualist, who despises the body and lives for a reward in heaven, are both dangerous and in danger. so, enjoy your life, he says; live in your body, you are your body; where else is there to go? heaven and earth are one. as you walk the streets of your town you walk on the way of heaven <<cycle "$answer">> <<option "⋰">> <<option "⋰ursula le guin for Charting how lao-zi is Charting a middle way between the polarities of extra-western dualisms in her translation of the dao-de-jing in //lao tzu (1997)//⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Charting a middle way between the polarities of extra-western dualisms⋰">> <</cycle>> \

\\ >Acknowledgements have a quality which is hard to describe. they feel like they’ve been drafted a hundred times in the head of the author, but then put down on the page in a hurry, the clock Ticking on their deadline. like, they’re Trying to tell you the most important thing they’ve ever said - at the very moment the ship is Pulling away from the dock. <<cycle "$answer">> <<option "⋰">> <<option "⋰tabitha carvan for your Attention and Care, and Proliferating Attention and Care with those Acknowledged in anu phd theses, in your writing of //<a href='https://science.anu.edu.au/news-events/news/unexpected-poetry-phd-acknowledgements' target='_blank'>the unexpected poetry of phd acknowledgements</a>//, and the anu college of science and medicine communications team — olivia congdon for editorial assistance, amanda cox for your illustrations and design, nic vevers for multimedia elements, and ilario priori for digital production⋰">> <<option "⋰katherine yang for Curating a <a href='https://www.are.na/katherine-yang-whdn6lgsnea/channels' target='_blank'>collection of Soft and Poetic tech and websites</a>, Among which this piece found me⋰">> <</cycle>> \ \ \<<set $op1 = { start: '$var of $var2', var: 'truths | matters | expressions', var2: 'truth | importance' }>>\ <<set $op2 = { start: '$var ', var: 'time | space | reach | attention | care | magnitude' }>>\ <<set $op3 = { start: '$var ', var: 'time | space | reach | attention | care | magnitude' }>>\ \Pouring through only the Acknowledgements sections of science phd theses at australian national university, tabitha finds "in this, the most unscientific part of a phd submission, you also see how the science is done. no matter how impenetrable the thesis title, the project’s success always seems to come down to the same simple thing: other <<linkappend "people">> (i am Adding here in my cover of this sentiment an emphasis on enfolded nonhuman people in the Possibilitymaking of others)<</linkappend>>" <<cycle "$answer">> <<option "⋰">> <<option "⋰tabitha carvan for your Attention and Care, and Proliferating Attention and Care with those Acknowledged in anu phd theses, in your writing of //<a href='https://science.anu.edu.au/news-events/news/unexpected-poetry-phd-acknowledgements' target='_blank'>the unexpected poetry of phd acknowledgements</a>//, and the anu college of science and medicine communications team — olivia congdon for editorial assistance, amanda cox for your illustrations and design, nic vevers for multimedia elements, and ilario priori for digital production⋰">> <<option "⋰katherine yang for Curating a <a href='https://www.are.na/katherine-yang-whdn6lgsnea/channels' target='_blank'>collection of Soft and Poetic tech and websites</a>, Among which this piece found me⋰">> <</cycle>>. \ \ \ \there is a Timing where certain \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 3s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> may flow more freely, one with almost a cinematic/romantic quality, and yet why do we not afford Acknowledging more \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>> beforehand if we are aware of their \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 1s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>>? how are these parts unscientific if any science is happening only because of it, through it? why this dichotomy and relegation to afterthought? \ \ \\ >Our god dies every Evening in a deep golden glory, not insulted, not spat upon, not spattered with stinking mud. he dies beautifully and gloriously, as every real god will die. yet he does not die forever. in the Morning he returns to life, refreshed and more beautiful than ever, his body still Trailing the veils and wrappings of the dead. [...] as my beloved mother does, so does he give and give and never ceases Giving; never does he ask for prayers, not expecting adoration or worship, not Commanding obedience or faith, and never, ever Condemning anybody or thing on earth. <<cycle "$answer">> <<option "⋰">> <<option "⋰b. traven for Writing this response to a christian monk Attempting to convern indigenous mexicans in //conversion of some indians// in //the night visitor and other stories (1966)//⋰">> <<option "⋰tyson yunkaporta for Including this vignette as part of Explaning \"the sacred circularity of a Living world\" in //circular time and knowledge// in //Restoring the kinship worldview (2022)//⋰">> <<option "⋰four arrows \/ wahinkpe topa and darcia narvaez for Compiling and Editing //Restoring the kinship worldview (2022)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <</cycle>> \ \ \ \the crisis and urgency frame is Harming in neocolonial ways communities absent from decisionmaking, such as in the cases of fortress conservation, siting of nuclear waste, displacement due to carbon capture and storage, and dirty supply chains and labour practices of renewable energy <<cycle "$answer">> <<option "⋰">> <<option "⋰//robin wall kimmerer and kyle whyte in conversation (2024)// tanner talk for Covering crisis⋰">> <<option "⋰danielle endres for Moderating the conversation, for Informing me about this talk via //tertulia (2024)// class, and for your support and care throughout the environmental humanities program⋰">> <<option "⋰tanner humanities center for Inviting robin and kyle and Organizing the event⋰">> <</cycle>>. \ \ \\ > one can’t claim to be an ally if one’s agenda is to prevent his or her own future dystopias through actions that also preserve today’s Indigenous dystopias. <<cycle "$answer">> <<option "⋰">> <<option "⋰kyle whyte for Clarifying on environmentalism and allyship in //<a href='https://www.yesmagazine.org/issue/decolonize/2018/04/03/white-allies-lets-be-honest-about-decolonization' target='_blank'>white allies, let’s be honest about decolonization(2018)</a>// in //yes! magazine//⋰">> <</cycle>> \ \ \ \for Indigenous peoples and others, "the apocalypse is a memory, not a prophecy" <<cycle "$answer">> <<option "⋰">> <<option "⋰marco armiero, salvatore paolo de rosa and ethemcan turhan in //occupy climate change! an introduction (2023)// in //urban movements and climate change: loss, damage and radical adaptation//⋰">> <<option "⋰gerald horne and kyle whyte for your work Leading to this synthesis for marco, salvatore, and ethemcan⋰">> <<option "⋰marco armiero and //occupy climate change! online school 2024// for Bringing me to this text, and also for the opportunity to learn and write with environmental justice and humanities scholars⋰">> <</cycle>>. time is indeed Running out to mitigate some key ecological Tipping points; and also time has already run out for the Indigenous lands poisoned by the crisis rhetoric, and for the many islands already submerged under sea level rise before the drawn line of "no one else" <<cycle "$answer">> <<option "⋰">> <<option "⋰kathy jetñil-kijiner for your poem //<a href='https://www.kathyjetnilkijiner.com/united-nations-climate-summit-opening-ceremony-my-poem-to-my-daughter/' target='_blank'>dear matafele peinem</a>// ⋰">> <<option "⋰elizabeth calloway for Introducing Us to this poem in her class //methods in the environmental humanities (fall 2023)//⋰">> <</cycle>>; and also yet time cannot run out for those who observe "the sacred circularity of a living world" <<cycle "$answer">> <<option "⋰">> <<option "⋰tyson yunkaporta for Explaning nonlinear time as \"the sacred circularity of a Living world\" in //circular time and knowledge// in //Restoring the kinship worldview (2022)//⋰">> <<option "⋰four arrows \/ wahinkpe topa and darcia narvaez for Compiling and Editing //Restoring the kinship worldview (2022)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <</cycle>>. \ \ \ \[[paradoxical|with paradoxing]] [[Practicing|with practicing]] for Dwelling instead in relationality and patterns instead of chronological time and [[linear causal mechanisms|with purposing]] and myopic solutions. \ \[[⋰ing|with ⋰ing]] is <<link "Acknowledging">> <<append "#next">> \ <<= RiTa.grammar($next).expand()>>\ <</append>> <</link>> each step \<<set $next = { start: 'and $step ', step: 'the next (6) | the one before (4) | the one after (4) | the one beside (4) | my mother (3) | the trees (cite the trees!) (3) | this land (5) | this lake (2) | all my friends (3)| all that didn\'t happen so we could get to what might | the rain (2) | our ancestors | my granma (3) | that one beautiful kingfisher perched at the side of a canal | that pink sky and wispy egg white clouds above the endless waters of the great salt lake at antelope island at sunset | that cats that climb on me when i try to write | the harms (2) | the mistakes (2) | the violence | the contradictions | the pain (2) | the pleasures (2) | this room | electricity | money | the internet | the unfairness | syncronicity' }>>\ \<<= RiTa.grammar($next).expand()>> \\ > we can see this with our waters, which run and interconnect across nations, across continents, across any [[arbitrarily drawn border|Supporting Journeying not destinations]]. we learn from water that these [[interconnections are complex and dynamic|with ⋰ing]] and that they weave Together in a web that sustains and builds the infrastructure for life as we know it. like our waters, we are meant to work, sustain, and support each other. <<cycle "$answer">> <<option "⋰">> <<option "⋰melanie k. yazzie and cutcha Risling baldy for Recognizing water as Relative, for Figuring water as theory, in //Introduction: Indigenous peoples and the politics of water (2018) in decolonization: indigeneity, education & society vol 7., no 1//⋰">> <<option "⋰ataya cesspooch and your class //Indigenous land, life, and power (2025)//, for Inviting this text in and for our Feeling through it Together⋰">> <</cycle>> \

⋰ patternfaring: practices of paradox and placemaking

\\ >oh, the leaky boundaries of man-made states! how many clouds float past them with impunity; how much desert sand shifts from one land to another; how many mountain pebbles tumble onto foreign soil in provocative hops! <<cycle "$answer">> <<option "⋰">> <<option "⋰wisława szymborska for Lamenting on how arbitrary some languages get the further they are translated from the land, in //psalm (1976)//⋰">> <<option "⋰stanisław barańczak and clare cavanagh for Translating⋰">> <<option "⋰shelley read and her craft talk at //Voices for the West (2025)// for Introducing me to wisława szymborska's poetry⋰">> <<option "⋰the line \"o swallow, thorn of clouds, anchor of the air\" from wisława's poem commemoration, joanna trzeciak for Translating, for Enrapturing shelley enough to share it as an example of how successful you are as a writer is the degree to which you can avoid falling into how things have always been described (though i do not entirely agree with the sentiment, and she shares the line as \"swallow, a cloud born thorn\" which enraptures me even more though i cannot be sure if this is shelley's memory recall's accidental translation or if i just can't find her referenced translation)⋰">> <<option "⋰cait, mara, and abby for your care, companionship, and generousity throughout every leg of the //Voices for the West (2025)// journey, from the drive to/fro salt lake city to the hikes in zion⋰">> <<option "⋰torrey house press for organizing //voices for the west (2025)// and allowing me to be in the sacred presence of writers, Including shelley, cait, mara, abby, wisława,...⋰">> <<option "⋰manzanita bark where you stopped us and put us in a mode of Attending on the sand bench trail with your tangled crimson body⋰">> <</cycle>> \ \<<set $ing = { start: '⋰ is <<link "⋰ing" "with ⋰ing">><</link>> is Gratituding not gratitude. gratitude is among the most $love of $thing, and Gratituding is the $act of $way, is 感激.', love: 'honourable | cherished | praiseworthy', thing: 'feelings | concepts | ideas', act: 'Willingness | Choosing | Carrying', way: 'Living | Being | ⋰ing | Patternfaring' }>>\ \//<<= RiTa.grammar($ing).expand()>>// <<silent>> <<repeat 3s>> <<replace "#ing">> \//<<= RiTa.grammar($ing).expand()>>//\ <</replace>> \<</repeat>> \<</silent>> \ \ \<<set $word = { start: '$var ', var: 'word | words' }>>\ \<<set $dire = { start: '$var ', var: 'before | below | above | behind' }>>\ Gratituding is Thanking plus Recognizing plus Citing plus ... plus Tracing the ridges' flank with your hand and words. The ridges <<cycle "$answer">> <<option "form">> <<option "are formed by">> <</cycle>> \<<= RiTa.grammar($word).expand()>><<silent>> <<repeat 2s>> <<replace "#word">> \<<= RiTa.grammar($word).expand()>>\ <</replace>> <</repeat>> <</silent>>, and this means that land is language is land. \<<= RiTa.grammar($dire).expand()>><<silent>> <<repeat 3s>> <<replace "#dire">> \<<= RiTa.grammar($dire).expand()>>\ <</replace>> <</repeat>> <</silent>> the ten thousand incisions of lands and languages, there is the [[Mystery|with daoing]] of Place-Thought — Haudenosaunee and Anishnaabe non-distinctive cosmology of inseperable and and unseperated place and thought <<cycle "$answer">> <<option "⋰">> <<option "⋰vanessa watts for Reminding us \"land is alive and Thinking and that humans and non-humans derive agency through the extensions of these thoughts\" in //indigenous place-thought & agency amongst humans and non-humans (first woman and sky woman go on a european world tour!) (2013)//⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)//, for Expanding the contellations of non-western ontoepistemologies⋰">> <</cycle>>. joshua whitehead in //Making love with the land// relays from their elders that "when we set foot on a piece of land—again, a body—we simultaneously experience past, present, and future. temporalities sing harmoniously beneath the print of our soles, Tinkling through bone and membrane. the land is an archive, is a library, is a genealogy—a body of land is a body of literature." \ \\ here these ridges are the words <<cycle "$answer">> <<option "感激">> <<option "gan-ji">> <</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰alan watts (and other daoists) for Appreciating and Drawing my attention to the nonlinear and nonhierarchical affordances of chinese, in works such as //tao: the watercourse way (1975)⋰">> <<option "⋰arthus sze for describing chinese as \"fields of energy or fields of magnetism, attraction, and repulsion\", and david naimon for asking about it, in your //between the covers// podcast interview //(2021)//⋰">> <<option "⋰all my chinese teachers, of which 周老師 is the most memorablem, for depositing enough of the language in me to work with it now, despite my attention being mostly affixed on basketball and ⋰">> <</cycle>>. Gratituding is 感激 and <<cycle "$answer">> <<option "感谢">> <<option "gan-xie">> <</cycle>> (and also gratitude) in chinese. both semantically and grammatically they are pretty much interchangable. that said, 感激 revolves around conveying the affected internal state, while 感谢 is more akin to the outward display <<cycle "$answer">> <<option "⋰">> <<option "⋰<a href='https://resources.allsetlearning.com/chinese/vocabulary/Comparing_%22ganji%22_and_%22ganxie%22' target='_blank'>allset learning</a> for Comparing the two⋰">> <</cycle>>. 感激 is "a kind of excitement or favorable impression in the heart aroused by other’s help or kindness" <<cycle "$answer">> <<option "⋰">> <<option "⋰<a href='https://keatschinese.com/china-culture-resources/lesson-11-elementary-telling-differences-between-%E6%84%9F%E5%88%B0-and-%E8%A7%89%E5%BE%97-%E6%84%9F%E8%B0%A2-and-%E6%84%9F%E6%BF%80-%E5%88%9A-and-%E5%88%9A%E6%89%8D-%E9%AB%98%E5%85%B4-and/' target='_blank'>keats</a> for Translating in detail⋰">> <</cycle>>. \ \ \Tracing the ridge, Feeling the radicals of <<cycle "$answer">> <<option "氵">> <<option "shui">> <<option "water">> <</cycle>> and <<cycle "$answer">> <<option "敫">> <<option "jiao">> <<option "Flowing sunlight">> <<option "Stirring">> <</cycle>>, which holds <<cycle "$answer">> <<option "放">> <<option "fang">> <<option "Release">> <<option "Setting free">> <<option "Letting go">> <<option "Letting out">> <</cycle>>, <<cycle "$answer">> <<option "攴">> <<option "pu">> <<option "Rapping">> <<option "Striking">> <</cycle>> out a <<cycle "$answer">> <<option "方">> <<option "fang">> <<option "direction">> <<option "square">> <</cycle>> , and <<cycle "$answer">> <<option "白">> <<option "bai">> <<option "white">> <<option "clear">> <<option "bright">> <</cycle>> of <<cycle "$answer">> <<option "日">> <<option "ri">> <<option "sun">> <<option "day">> <<option "past">> <</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰<a href='https://www.hanzi-trainer.org/Mnemonic_phrase/Mnemonic_%E6%94%BE.html' target='_blank'>hanzi-trainer</a>, droooze and 2ndquantized via <a href='https://chinese.stackexchange.com/questions/36639/what-musical-instrument-does-%E6%95%AB-refer-to' target='_blank'>stackoverflow</a>, and contributors to <a href='https://en.wiktionary.org/wiki/%E6%BF%80#Translingual' target='_blank'>wiktionary</a>for Guiding and Instructing⋰">> <</cycle>>. Getting your bearings, you are Coalescing into <<link "激">> <<append "#swimming">> \ <<= RiTa.grammar($swimming).expand()>>\ <</append>> <</link>> — \<<set $swimming = { start: ' $define ~ ', define: 'water currents $water | $excite and $excite | in my grandmother\'s mothertongue, $mix', water: 'Swashing | Surging | Dashing', excite: 'Exciting | Arousing | Inciting | Irritating', mix: 'Brewing | Fermenting | Distilling | Making' }>>\ \//<<= RiTa.grammar($swimming).expand()>>// \ \\ >shadow said, "do i depend on something to be the way i am? does what i depend on also depend on something to be the way it is? does a snake depend on its scales to move or a cicada on its wings to fly? how should i know why i am this way? how should i know why i'm not otherwise?"<<cycle "$answer">> <<option "⋰">> <<option "⋰zhuang-zi chapter on equalizing things for Meditating on inseperability, as translated in //readings in classical chinese philosophy (2001)//⋰">> <<option "⋰paul kjellberg for Translating⋰">> <<option "⋰bryan van norden (whom i never met because i was at yale-nus when they were at vassar and vice versa, and because i did not yet see the importance of chinese philosophy then and 'did i dream of the butterfly or is it dreaming of me now' was just one of various college-wide inside jokes at yale-nus that was Cohering us) and philip ivanhoe for Editing and Compiling //readings in classical chinese philosophy (2001)//⋰">> <<option "⋰those who made yale-nus college possible and what it is, among many things a liberal arts college with a common curriculum that decentered western ontoepistemologies⋰">> <<option "⋰daniel ng, for your mentorship at yale-nus and for humoring my heathenness, and perhaps most significantly for lending me your copy of //readings in classical chinese philosophy (2001)// for //philosophy and political thought i (2015)// class, which i have yet to return and which i have read more of in the past year than when it sat on my shelf at yale-nus⋰">> <<option "⋰agnes ho, my mother, among many many other things pushed me to go to yale-nus if only because she wanted me to remain closer to her⋰">> <</cycle>> \

\\ >the cover is perpetual, we are perpetually Covering, we are ever citational, it is called Thinking, it is called Learning, it is called Making, it is called //Being a creature with//, it is [[our only choice|with acting]]. Nonpossessive undeclared citationality, which I’m gonna go out on a limb here and just call //life// <<cycle "$answer">> <<option "⋰">> <<option "⋰ross gay for Covering the cover, and Reinstating it as then necessarily underlying ontology, in //Inciting joy (2022)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for all your inspiration, care, and wisdom⋰"> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰the great salt lake for Using me as conduit and Acting through me⋰">> <</cycle>> \ \ <<set $op1 = { start: '$var ', var: 'genres | mediums | voices | beings' }>>\ <<set $op2 = { start: '$var ', var: 'Regroup | Replicate | Refine | Remix | Return' }>>\ <<set $op3 = { start: '$var ', var: '$var2 the capacity for | Coaxing | Seeking out | Staying with', var2: 'Recognizing | Sitting With' }>>\ [[⋰ing|with ⋰ing]] is Re(-)covering — \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 2s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> to \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>. \ \\ Conceiving of ⋱ as a "multidimensional citation" Gesture towards the "truth" of citations not as "singular, but instead explicitly Connected to the lineage of research that came before it", css imagine "a more expansive citational practice" in "a way of Tracing not only the source of a quote but the learning trail that supports and surrounds it" <<cycle "$answer">> <<option "⋰">> <<option "⋰laura coombs, laurel schwulst, and mindy seu (css) for Developing this gesture and sharing it in <a href='https://www.servinglibrary.org/journal/17/multidimensional-citation' target='_blank'>multidimensional citation (2022)</a>⋰">> <<option "⋰the phrase "intimacy without proximity" which coalesced into css' Gesture, and the nodes by which it did: karen barad, jacob metcalf, donna haraway, anna tsing">> <<option "⋰ursula k. le guin, ignota books, adrienne maree brown, roxana fabius, patricia hernandez, octavia butler, kameelah janan rasheed, maiko tanaka, claudia rankine, and maiko’s Friend as encounted and cited by css for further Marinating of ideas around Gathering, emergence, the Learning trail, the nonexistence of singular authors, and feminist approaches to citation⋰">> <<option "⋰vik, whom I met at a tea monk Ceremony held by xiao ting at stranger conversations, for introducing me to css' essay, and xiao ting for Inviting me to attend⋰">> <<option "⋰xiao ting's friend, who lead to the event Coming Together, Having read a psalm for the wild built and Thinking xiao ting would make a good tea monk⋰">> <</cycle>>. \ \\ this is not a Place for formal names, but <<link "sometimes precision can lead to clarity" "with particularizing">><</link>>. the down right diagonal ellipsis works by day as a mathematical shorthand to <<linkappend "indicate what all unwritten elements in a matrix are">> (see css' essay for a visual representation)<</linkappend>>. because patterns like infinities cannot be entirely affixed and represented, ⋱ steps in to say, 'here, i am Dwelling in <<link "the clearest picture by means of imprecision" "with particularizing">><</link>>, just pay attention to the context around me'. \ \\ i am Borrowing instead ⋰, or the <<linkappend "up right diagonal ellipsis">> (which has the same day job as its friend ⋱)<</linkappend>>, for Patternfaring, partly because i am Mutating something monstrous here and do not want to misrepresent ⋱'s Gesture, and also partly because i want to moves in a different <<linkappend "direction">> (quite literally)<</linkappend>>. the top right section of a spread occupies a privileged position for the eye and provides a deliciously [[paraxodical|with paradoxing]] Counterbalancing to the priviledges of primacy in Ordering. ⋰ sets each step in the trail on closer Footing so each can look their neighbour in the eye. \ \\ >Humility means that you are connected to others, and it is the recognition that you cannot do Anything without these many others, from the people Watching your dogs, your kids, and your students so you can go to conferences, to the people who ensure that your water pipes and garbage cans and Internet work as intended. <<cycle "$answer">> <<option "⋰">> <<option "⋰max liboiron, for “[A]sk[ing] of [us], [r]eader, how do we write and read Together with Humility, Keeping the specificity of Relations in mind? how do we recognize that Our Writing and Reading come out of different places, Connections, Obligations, and even different worldviews, and still write and read together?” (i too am Asking us this now), in //pollution is colonialism (2021)//⋰">> <<option "⋰erin, for Referring to the book as collution is polonialism and Inciting some mirth for the Both of us at the end of a Working session Together at roots sugarhouse⋰">> <<option "⋰roots sugarhouse, for Emaling about a clover treasurehunt and Reducing the friction in Writing just Enough for a day⋰">> <<option "⋰lisa swanstrom and danielle endres, for Reviewing earlier conceptions of my project and Suggesting this imaginative text⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)//, for Inviting this text in and Holding space for our conversation With it over zoom despite your illness⋰">> <</cycle>> \

<h1>with particularizing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: less precision, more clarity" "in this section, the author discusses the $key <<link "paradox" "with paradoxing">><</link>> that underlies the $meth of <<link "patternfaring" "with patternfaring">><</link>> — addressing how the reduction of precision might coincide with more clarity, as paralleled in <<link "less growth, more abundance" "with growing">><</link>> and <<link "less agency, more responsibility" "with acting">><</link>>."', no: '1. | A. | I. | 1.1', key: 'main | key | central | first', '#legi': 'the $key paradox | the $key theoretical framework', meth: 'methods | practices | manifestations', work: 'work | competency | mastery | effort | enough', prac: 'proof of $work | practices', rep: 'critique | evaluation | showcase | report', doc: 'form | paper | genre | paradigm | article | process' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \\ >a trap is for a fish: when you've got the fish, you can forget the trap. a snare is for rabbits: when you've got the rabbit, you can forget the snare. words are for meaning: when you've got the meaning, you can forget the words. where can i find someone who's forgotten words so i can have a word with him<<cycle "$answer">> <<option "⋰">> <<option "⋰zhaung-zi chapter on outside things for Joking about the importance and unimportance of words, as translated in //readings in classical chinese philosophy (2001)//⋰">> <<option "⋰paul kjellberg for Translating zhuang-zi for //readings in classical chinese philosophy (2001)//⋰">> <<option "⋰bryan van norden (whom i never met because i was at yale-nus when they were at vassar and vice versa, and because i did not yet see the importance of chinese philosophy then and 'did i dream of the butterfly or is it dreaming of me now' was just one of various college-wide inside jokes at yale-nus that was Cohering us) and philip ivanhoe for Editing and Compiling //readings in classical chinese philosophy (2001)//⋰">> <<option "⋰those who made yale-nus college possible and what it is, among many things a liberal arts college with a common curriculum that decentered western ontoepistemologies⋰">> <<option "⋰daniel ng, for your mentorship at yale-nus and for humoring my heathenness, and perhaps most significantly for lending me your copy of //readings in classical chinese philosophy (2001)// for //philosophy and political thought i (2015)// class, which i have yet to return and which i have read more of in the past year than when it sat on my shelf at yale-nus⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰agnes ho, my mother, among many many other things pushed me to go to yale-nus if only because she wanted me to remain closer to her⋰">> <</cycle>> \ \ \<<set $op1 = { start: '$var ', var: 'name | gesture' }>>\ \all around, every <<cycle "$answer">> <<option "Thing">> <<option "Being">> <</cycle>> is Multifaring and Interconnecting. when we \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> we are Introducing a stoppage of time, a croppage of place, a precision that muddies the clear opaque waters <<cycle "$answer">> <<option "⋰">> <<option "⋰great salt lake for Calling me to gaze at your clear unfathomable bodies⋰">> <<option "⋰grego, olivia, savannah, erin, and quinn who have at different points helped the Lake draw me closer via your transport⋰">> <<option "⋰brine shrimps whose bodies weave through my fingers opaque in layli long soldier's sense of the word⋰">> <<option "⋰layli long soldier who \"interpret the o: open p: soft ā: airplane or directional flight K: cut through / Translating to that which is or allows air, airy, penetrating light, transparency. to say, You don’t fool me for a second you’re opaque. to say, i’m partial to opaque objects i delight in luminosity\" in //whereas (2017)//⋰">> <</cycle>>. \ \ \ \<<set $op2 = { start: '$var ', var: 'Feeling | Embodying | the unreasonable | the irrational | the mystery' }>>\ \the precise, the ordered, and the linear are part of the dominant half of dualisms, as they stem from and reify the qualities of control and mastery that humans have over non-humans or 'nature'. Figuring reason as superior and desirable to \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>. \ \ \\ > <<cycle "$answer">> <<option "心善淵">> <<option "the quality of the heart is in its depths">> <<option "depth of Understanding makes the mind good.">> <<option "mind’s nobility is empty depth">> <<option "remember what\’s important.">> <<option "the value of a mind - in the clarity of thought.">> <</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Clarifying Virtuing in relation to virtue, and those that contributed to the Finding, Preserving, and Punctuating of <a href='https://ctext.org/dao-de-jing' target='_blank'>this copy</a>; this is section 1 with my added line breaks⋰">> <<option "⋰donald sturgeon for Designing, Editing, and Maintaining <a href='https://ctext.org' target='_blank'>//chinese text project//</a> with //digital scholarship in the humanities (2019)// for Providing public digital access to the //dao-de-jing// and other chinese texts⋰">> <<option "⋰victor h. mair for Translating the first english copy //(1990)// of 心善淵 from chapter 8 provided here, and for Choosing \"heart\" instead of \"mind\" to commuunicate 心⋰">> <<option "⋰j. h. mcdonald for Translating the second english copy //(1996)// of 心善淵 from chapter 8 provided here, and for Positing \"depth\" as \"depth of Understanding\"⋰">> <<option "⋰david hinton for Translating the third english copy //(2002)// of 心善淵 from chapter 8 provided here, and for Invoking \"nobility\" and the inflection of \"empty\"⋰">> <<option "⋰ron hogan for Translating the forth english copy //(2004)// of 心善淵 from chapter 8 provided here, and for Simplifying to memory and \"what\'s important\"⋰">> <<option "⋰agnieszka solska for Translating the fifth english copy //(2005)// of 心善淵 from chapter 8 provided here, and for Distilling \"clarity\"⋰">> <<option "⋰vít brunner for the immensely helpful and powerful <a href='https://ttc.tasuki.org/' target='_blank'>side-by-side comparison</a> of different dao-de-jing translations and for Open-sourcing their <a href='https://github.com/tasuki/side-by-side' target='_blank'>side-by-side visualization site template</a>⋰">> <</cycle>> \ \ \precision uncrowned shares responsibility for clarity. the names of our plant and animal kin even under Linnaean hierarchy help us recognize and enact [[our obligations|Performing our obligations]] to them. rally Planning, Indicating where to find water or to safely regroup during state shenanigans is Bringing clarity to movements and Movements. that is to say, precision is also friend, and [[dualisms|with dualisms]] is the perpetrator of disconnection. what if maps are [[Supporting Journeying not destinations]]? \ \ \ \<<set $op3 = { start: '$var ', var: 'its | it\'s' }>>\ \clarity is Dwelling in [[the place between Naming and Notnaming|Notnaming]], where affordances are continually tempered with insufficiencies. Naming is a desired lessening when it leads to a desireable expanding. there is a book of knowledge, but it has a cored out heart, the world beyond \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 1s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> Dwelling opaquely clear between the Bleeding pages <<cycle "$answer">> <<option "⋰">> <<option "⋰donald lipski for their postcard art <a href='https://peoplesgdarchive.org/item/13736/the-book-of-knowledge-a-postcardandnbsp' target='_blank'>//the book of knowledge (1985)//</a>⋰">> <<option "⋰rhiannon peterson, one of my //writing and rhetoric 2010 (2024)// students, for picking this piece to discuss as part of a class exercise on visual rhetoric ⋰">> <<option "⋰paulo freire, for Gesturing away froming a Banking model of education and Allowing me to learn immensely from my students, in //pedagogy of the oppressed (1970)//⋰">> <<option "⋰christopher bjork, for Introducing //pedagogy of the oppressed (1970)// to me, and for Criticalizing my understanding of education intheir class //issues in contemporary education (2017)// at vassar college⋰">> <<option "⋰vassar college for the opportunities for illumination With wise and dedicated teachers⋰">> <<option "⋰guy berard for adding //the book of knowledge (1985)// to //the people's graphic design archive//⋰">> <<option "⋰germans van eck for exhibiting //the book of knowledge (1985)// in //building steam// at //new york gallery//⋰">> <</cycle>>. \ \\ > we hope to cultivate Burgeoning answers by way of Reframing the questions: from "can i?" to "can i adapt?"; from "am i able" to "am i able to learn in motion?"; from "do i possess the required skills to proceed?” to "who do i trust with the skills so we may proceed Together?"; and finally, "am i clear?" to "am i Aiming for the Clearing, a break in the weeds, where we might gather Together for more open perspectives before Returning to the thicket of our work?" <<cycle "$answer">> <<option "⋰">> <<option "⋰kat caribeaux for Starting us off with this provocation in their opening remarks at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university and for generously Sharing their work with me⋰">> <<option "⋰harlan morehouse and cheryl morse's grounding questions in //sense and consent in Cocreating with earth others (2023)// in //environmental humanities vol. 15 no. 1// on attunement, which kat builds on and reframes⋰">> <<option "⋰the //(at)tension (2024)// Organizing committee for Imagining, Inviting, and Including⋰">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰the Evening fog over lake michigan that freed the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \

<h1>with daoing</h1>\ \<<set $intro = { start: 'or "$no $legi.cap: Daoism" "where the author breaks down the main $legi of <<link "patternfaring" "with patternfaring">><</link>> — the $mod of daoism, and how it synergizes with <<link "posthumanism" "with posthumaning">><</link>> to lay the groundwork for a $mod of <<link "paradox" "with paradoxing">><</link>>, and <<link "practice" "with practicing">><</link>> as $met.', no: '1. | A. | I. | 1.1', '#legi': 'theoretical underpinning | literature reviewed | background research', mod: 'philosophy | ontology | tradition | framework | epistemology | cosmology', obs: 'obscurity | footnote | margin | afterthought', met: 'methods | methodology | epistemology | analytical framework | medium' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ <</replace>> \<</repeat>> \<</silent>> \ \\ > daoists appeal to the standard of an earlier golden age in human history, before people made sharp distinctions among things. this was a time when values and qualities were not clearly distinguished, when things simply were as they were spontaneously. the next best state is when distinctions among things are made but neither side of the dichotomies that arise from such distinctions is held up as absolutely superior. <<cycle "$answer">> <<option "⋰">> <<option "⋰philip j. ivanhoe in //the daodejing of laozi (2003)//⋰">> <<option "⋰eric hutton, for their generous advice and for Pointing me to philip's translation and commentary of the daodejing⋰">> <</cycle>> \ \ \ \dao cannot be understood, only Understanding. daoism is Dating back to the time of plato's ancestors, past the western formations of [[dualisms|with dualisms]], the nomenclatures of philosophy, of religion, of daoism. so far past that new materialists think they have imagined something novel. \ \ \\ > daoism has since long ago pronounced the major tenets of posthumanist thinking. it may even help radicalize posthumanism <<cycle "$answer">> <<option "⋰">> <<option "⋰sebastian liao-hsien-hao for Attuning to the resonances between daoism and posthumanism, writing it is \"almost commonsense that daoism is a philosophy of immanence which prioritizes difference and becoming\" in //all things are like a horse, or radical posthumanism: a daoist ethics for the anthropocene and beyond (2022)// in //diogenes vol. 64//⋰">> <<option "⋰harry owen for Echoing sebastian's work in //daoism and posthuman subjectivity in ursula k. le guin’s the lathe of heaven (2023)// in //rsajournal vol. 34//⋰">> <<option "⋰ursula k. le guin's speculative fiction for Inspiring Speculating⋰">> <</cycle>> \ \ \daoism can trace its modern coherence to two texts, <<cycle "$answer">><<option "老子">><<option "lao-zi">><</cycle>>’s <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>>, and the eponymous <<cycle "$answer">><<option "莊子">><<option "zhuang-zi">><</cycle>> that follows, but it is Dating to "a broad range of practices descended from prehistorical northeast asian shamanic cultures, Developing in new directions in historical china and applied to almost every aspect of chinese culture from political and ethical thought to long-life cultivation techniques, ritual practices, cuisine, medicine, alchemy, architecture, burial practices, magic, and metaphysics" <<cycle "$answer">> <<option "⋰">> <<option "⋰robert steed in “a note on ursula k. le guin’s daoist interests (2022)// in //mythlore vol. 40, issue 2//⋰">> <<option "⋰daoism and ursula le guin for leading me to this more expansive tracing of daoism⋰">> <</cycle>>. \ \ \ \With the two texts, authorship is unclear and is viewed by many as a collective enterprise of intellectual contestation, distillation, and anthologization. Both texts, and by extension, daoism, can be understood, to some degree, as a reaction to the unprecedented violence and turbulence of <<cycle "$answer">><<option "their time">><<option "the warring states period">><<option "~400-200bce">><</cycle>> which "had undermined the religion, moral code and political institutions of the declining chou dynasty, and thrown open the question ‘what is the way?’ – the way that the empire should be ordered and individuals should conduct their lives" <<cycle "$answer">> <<option "⋰">> <<option "⋰philip j. ivanhoe in //the daodejing of laozi (2003)//⋰">> <<option "⋰eric hutton, for their generous advice and for Pointing me to philip's translation and commentary of the daodejing⋰">> <</cycle>>. \ \ \\ > dao cannot be expressed conceptually or metaphorically. We must comprehend the dao in a transcendental way. the dao constantly changes with a stable core or law but differs from physical law, dialectical logic, and logos in the western context. <<cycle "$answer">> <<option "⋰">> <<option "⋰tan-jing and bao-xiang-fei for Contexualizing the dao beside western philosophical Understanding in //Reexamining the different paths to the dao of the daodejing (2022)// in //religions vol 13, issue 12//⋰">> <</cycle>> \ \ \ \daoism gets its name from the <<cycle "$answer">><<option "道德經">><<option "dao-de-jing">><</cycle>> gets its name from <<cycle "$answer">><<option "道">><<option "dao">><</cycle>> which was and is a central concept in chinese thought and philosophy, even in schools outside of daoism. the analects provide us with "at least four senses in the usage of dao": 'a path or road', 'an ethico-political principle operative within a person, community, or an institution', 'to guide or instruct', and '[[to say or speak|with languaging]]'" <<cycle "$answer">> <<option "⋰">> <<option "⋰confucians who have compiled the //analects (~200bce-~200)//⋰">> <<option "⋰anthony c. yu for synthesizing the uses of the dao in //the analects (~200bce)// in //Reading the "daodejing": ethics and politics of the rhetoric (2003)// in //chinese literature: essays, articles, reviews (clear) vol. 25//⋰">> <</cycle>>. and within this multiplicity, there is Flowering of even more vaiations of its Meaning. daoism is [[Responding to a confucian dao]] and [[Positing instead a paradox of Virtuing|Virtuing]]. \ \ \ \[[Ideographing|with languaging]], dao is the \<<cycle "$answer">><<option "first">><<option "首">><<option "shou">><<option "head">><</cycle>> \<<cycle "$answer">><<option "walk">><<option "辶">><<option "辵">><<option "chuo">><</cycle>> \. Walking is \<<cycle "$answer">><<option "decorative">><<option "bristle">><<option "⼺">><<option "shan">><</cycle>> and \<<cycle "$answer">><<option "stopping">><<option "until">><<option "止">><<option "zhi">><<option "prohibiting">><</cycle>>. \first is the \<<cycle "$answer">><<option "female">><<option "grassy">><<option "艸">><<option "草">><<option "cao">><</cycle>> \<<cycle "$answer">><<option "self">><<option "nose">><<option "自">><<option "zi">><</cycle>>. \the female is \<<cycle "$answer">><<option "che and che">><<option "two plants sprouting">><<option "屮屮">><</cycle>>. \self is Reflecting in \<<cycle "$answer">><<option "natural">><<option "self-evident">><<option "as in zi-ran">><<option "as \'Nature\'">><</cycle>>, is \<<cycle "$answer">><<option "eye">><<option "item">><<option "section">><</cycle>>. \eye is Reflecting \<<cycle "$answer">><<option "曼">><<option "夢">><<option "a slow dream">><</cycle>>, \<<cycle "$answer">><<option "the karmic">><<option "罪">><<option "詈">><<option "罵">><<option "罷">><</cycle>>, \<<cycle "$answer">><<option "網">><<option "a web">><<option "the internet">><</cycle>>. \ \ \Meaning, We are [[Practicing|with practicing]] by Daoing, We are Traversing creative journeys and Inviting others to traverse with, outside of [[teleological certainty|with particularizing]], We are Channelling and Awakening ethical and political desires for Destabilizing dualisms, We are Incubating Guiding for [[paradoxical|with paradoxing]] [[Practicing|with practicing]], We are Speaking [[paradox|with paradoxing]] into dualisms. \ \\ > the most characteristic gesture of lao-tzu to overturn accepted descriptions is the reversal of priorities in chains of oppositions <<cycle "$answer">> <<option "⋰">> <<option "⋰a. c. graham for describing how daoism might destabilize what We refer to as dualisms in //disruptors of the tao (1989)//⋰">> <<option "⋰anthony c. yu for Linking daoism to dualisms, writing: \"If society tends to exalt 'something,' 'doing something,' 'knowledge,' 'male,' 'big,' 'strong,' 'hard,' 'straight,' and the like, the ddj takes pains to foreground the opposites of 'nothing,' 'doing nothing,' 'ignorance,' 'female,' 'small,' 'weak,' 'soft,' and 'crooked.'\" by means of a.c.'s work in //Reading the "daodejing": ethics and politics of the rhetoric (2003)// in //chinese literature: essays, articles, reviews (clear) vol. 25//⋰">> <</cycle>> \

<h1>with acting</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: less agency, more responsibility" "in this section, the author discusses the $key <<link "paradox" "with paradoxing">><</link>> that underlies the $meth of <<link "patternfaring" "with patternfaring">><</link>> — addressing how the reduction of agency might coincide with more responsibility, as paralleled in <<link "less growth, more abundance" "with growing">><</link>> and <<link "less precision, more clarity" "with particularizing">><</link>>."', no: '1. | A. | I. | 1.1', key: 'main | key | central | first', '#legi': 'the $key paradox | the $key theoretical framework', meth: 'methods | practices | manifestations', work: 'work | competency | mastery | effort | enough', prac: 'proof of $work | practices', rep: 'critique | evaluation | showcase | report', doc: 'form | paper | genre | paradigm | article | process' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \\ > they Both perceived the same physical world, but they parsed their perceptions differently; [...] humans had developed a sequential mode of awareness, while heptapods had developed a simultaneous mode of awareness. We experienced events in an order, and perceived their relationship as cause and effect. they experienced all events at once, and perceived a purpose Underlying them all. <<cycle "$answer">> <<option "⋰">> <<option "⋰ted chiang for Exploring what Meaning might not only remain but abound when linear time and agency dissolve, in their short story //story of your life//, first published in //starlight 2 (1998)//⋰">> <<option "⋰patrick nielsen hayden for Editing and tor books for Publishing //starlight 2 (1998)//⋰">> <<option "⋰//story of your life// for Leading me to ursula le guin and donna haraway by means of science fiction⋰">> <</cycle>> \ \ \ \time slows to the scale of body language as takara <<cycle "$answer">> <<option "⋰">> <<option "⋰takara for your pink two-wheeled constance, for your dependability and Chaperoning, for the wind you put in my hair⋰">> <<option "⋰madi sudweeks for Finding, Fostering, and Rehoming takara with me⋰">> <<option "⋰the bike lanes in salt lake city for allowing takara and i safer and calmer travels, especially the ones on 300e and harvey milk boulevard and down from the circle at the u⋰">> <<option "⋰friends in salt lake city who Going out of the way to move me when the snow was too thick for takara, in particular grego and da and savannah⋰">> <</cycle>> wheels round the corner of south university street into a mid-battle scene. pairs of combatants pepper the grassy slopes skirting a lightly fired castle brick, sword tips glinting in the sun's first real springtime afternoon visit. a fencing club? they must be dueling to the death, for not a single mask is in sight, only pale limbs and tattoos still emerging from a winter place alongside light starved tshirts and shorts wrinkled from long stay in college dormroom cupboards. then the end credits <<linkappend "roll up">> (sideways, to be clearer)<</linkappend>> on the building face: john and marcia price theatre building. now we are Dismounting and Stepping into Playfighting.  \ \ \in ted chiang's //story of your life//, louise banks learns an alien language that causes her perception of time to change from linear to simultaneous, and she observes how Knowing everything that she will ever do does not diminish the purpose of her actions - they are no longer meaningful in their effect on causality but in terms of performativity. \ \ \<<set $op1 = { start: '$var', var: 'Battling | Dance | Grappling' }>>\ \<<set $op2 = { start: '$var', var: 'Undressing | Addressing | Redressing | Readdressing' }>>\ \<<set $op3 = { start: '$var', var: 'have been | continue to be' }>>\ \[[Admiring the posthuman scholar's' instinct]] to veer away from or poke and prod apart the agency humans [['possess'|with growing]], and i am moved by the Resulting \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> with an understandably imagined dropoff in responsibility <<linkappend "humans">> (which some have shirked more than others)<</linkappend>> have, in \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>> the social and environmental harms that \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 2s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> wrought. \ \\ > to be entangled is not simply to be intertwined with another, as in the Joining of separate entities, but to lack an independent, self-contained existence. existence is not an individual affair. individuals do not preexist their interactions; rather, individuals emerge through and as part of their entangled Intra-relating. <<cycle "$answer">> <<option "⋰">> <<option "⋰karen barad for Blowing up the myth of the individual actor in //Meeting the universe halfway: quantum physics and the entanglement of matter and Meaning (2007)//⋰">> <<option "⋰chris ingraham, With whom i am acting, for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program, With whom i am acting, for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰cory pike and danielle endres, With whom i am acting, for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee, With whom i am acting, for seeing something in my proposed work⋰">> <<option "⋰matthew schneider-mayerson, With whom i am acting, for Baptizing me in the environmental humanities in their class //ecotopian visions at yale-nus college⋰">> <</cycle>> \ \ \ \<<set $op4 = { start: '$var', var: 'no | only' }>>\ \lack of agency is only synonymous with determinism in a dualistic view of things, for dualisms fictionalize objects subject to a causal chain of events, and subjects vested with agency that drive this causal chain. when we shed the emperor's dualistic garb, we see that there is \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 1s>> <<replace "#sp4">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>> self, only Acting — "if we accept that the universe is self-caused, then it acts freely whenever anything is done. thus, from the nondualist perspective, complete determinism turns out to be equivalent to absolute freedom" <<cycle "$answer">> <<option "⋰">> <<option "⋰david loy for Invoking lao-zi, zhuang-zi, the bhagavadgītā, seng-chao, david hume, friedrich nietzche, ... to explain how the \"inexplicable relation between intention and action is not a problem for the nondualist, who accepts that the consciousness of self is actually illusory and agrees that a fictive self has been postulated in order to bridge the 'gap.'\" in //wei-wu-wei (1985) in philosophy east and west vol. 35. no. 1//⋰">> <<option "⋰zhu-rui for bringing me to david loy's work from //wu-wei: lao-zi, zhuang-zi and the aesthetic judgement (2002) in asian philosophy vol. 12, no. 1//⋰">> <</cycle>>. \ \ \\ \if we cannot fully know the inner worlds of our human and non-human kin, and the extent of their consent; shouldn't that compel us to an orientation of care and gentleness absent mastery and control? [[Performing our obligations]], cultivating our response-ability <<cycle "$answer">> <<option "⋰">> <<option "⋰martha kenney for Expounding on response-ability as shifting the focus away from being responsible to Learning how to respond and Opening spaces for response, in //fables of response-ability: feminist science studies as didactic literature (2019)//⋰">> <<option "⋰max liboiron for Drawing attention to martha's work on response-ability in //pollution is colonialism (2021)//⋰">> <<option "⋰donna haraway for Introducing the linguistic figure, and linguistic construction, of response-ability, in //when species meet (2008)//⋰">> <</cycle>>. \ \\ > wu-wei as nondual action — that is, action in which there is no bifurcation between subject and object: no awareness of an agent that is believed to do the action as being distinct from an objective action that is //done// <<cycle "$answer">> <<option "⋰">> <<option "⋰david loy in //wei-wu-wei (1985) in philosophy east and west vol. 35. no. 1//⋰">> <<option "⋰zhu-rui for relaying this formulation and Explaining it as De-objectifying an action in //wu-wei: lao-zi, zhuang-zi and the aesthetic judgement (2002) in asian philosophy vol. 12, no. 1//⋰">> <<option "⋰⋰">> <</cycle>> \

\ \Stepping into the Grassing of playfight. Playing and Fighting don't seem so different. yes, one is something childish and the other our birthright for imagination and connection. i am Saying they are often one and the same — we play|fight only with|for those that matter. - Fighting and Playing when segregated are mapped by dualisms onto the pairs of rationality/animality | work/recreation | serious/silly | public/personal | measurable/nonsensical. in Fighting without Playing, "we tend to extrapolate the present into the future, colonizing it with the certainty that we cannot do otherwise" - The Role of Actionless Action in Generating Quantum Social Change (O’Brien, 2024, p. 108) - from KOB newsletter, quantum social change, issue titled Woo Woo or Wu Wei? (a q sneakily inflected with dualisms to which my response is a hearty both and) - to dwell on the Playing in Playfighting, it is Being conduit and Conducting through our Being, it is tapping into our "response-ability" — "Cultivating the capacity for response". - “Martha Kenney (unmarked) and others might call - in (Liboiron, 2021, p. 17). - Seeing this as the "quality of agency that must be nurtured and embodied" which "asks us to move beyond the rational, causal space of a mechanistic world to connect with an acausal, entangled space in our hearts". - karen o'brien's //the Role of Actionless Action in Generating Quantum Social Change (2024)// - from karen o'brien's newsletter, quantum social change, issue titled Woo Woo or Wu Wei? (a q sneakily inflected with dualisms to which my response is a hearty both and) - Playfighting is the Merging of the Cultivation of response and the Responding itself. Making waves artist collective are Playfighting when Costuming in brine shrimp and bird and Keeping vigil for the Great Salt Lake daily at the capitol Building. mr. josh craner and their sixth grade students are Playfighting when they read their poems and sing their song for the Great Salt Lake at songs scored by shorelines on antelope island. - we are still actors, we are still Acting, we are Playing our parts

\ \Observing how [[Language|with languaging]] is always [[Deferring Meaning|with particularizing]] which has no localizable center, derrida is Noting that Creating difference is what allows the language to work, and difference and deference is what allows language to convey meaning — grammar forces a noun as the performer of the verb, and through some cracks in the concrete of language, "it is raining", "rice cooking quickly", we see there is no performer of difference; Nothing is differing <<cycle "$answer">> <<option "⋰">> <<option "⋰jacques derrida in //différance//, an address given before the //société frangaise de philosophie (1968)//⋰">> <<option "⋰alan bass for Translating différance and u of chicago press for Publishing it in //margins of philosophy (1982)//⋰">> <<option "⋰joseph metz and his class on the sublime for Clarifying incommensurability and the workings of language⋰">> <</cycle>>. \ \ \ \<<set $op1 = { start: '$var ', var: 'things|\"relata\"|independents|individuals' }>>\ \<<set $op2 = { start: '$var ', var: 'action|interaction|phenomena' }>>\ \Explicating with the help of Entangling and Intra-relating; of Dispelling the illusion of \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 1s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> being the “primary epistemological unit” behind \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 1s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>, and establishes them instead as semantic units emerging from “agential cuts” that happen post-hoc <<cycle "$answer">> <<option "⋰">> <<option "⋰karen barad for Deriving the middle as root in //Meeting the universe halfway (2007)// and //posthumanist performativity (2003)//⋰">> <<option "⋰niels bohr's work on quantum theory for Inspiring karen⋰">> <</cycle>>. \ \ \ \Daoing is wu-wei, an abiding harmonizing with nothingness <<cycle "$answer">> <<option "⋰">> <<option "⋰david chai for this apt description of wu-wei in //wuwei in the lüshi chunqiu (2003)// in //dao vol. 22 issue 3//⋰">> <</cycle>> wu-wei is means of Aligning oneself with the dao, and similarly provocatively Displacing the perspective of agency as individual intentional human acts with a larger agency of a universal whole that can be harmonized with intuitions and surrender <<cycle "$answer">> <<option "⋰">> <<option "⋰philip j. ivanhoe for Harmonizing via the dao and wu-wei in //the daodejing of laozi (2003)//⋰">> <<option "⋰francesca ferrando for Echoing this with the Revisiting of zoē as shared life across all Being, as alternative to bios, a narrower political inclusion based on logos and exclusive to the human in //philosophical posthumanism (2020)//⋰">> <<option "⋰chris ingraham and Our //rhetorical posthumanism (2024)// class for Including and Being With francesca's text ⋰">> <<option "⋰the tree outside one of the side portal of labyrinthNCO for your companionship and wisdom and Tuning me to the larger agency and zoē⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>. \ \ \ \Recognizing our lack of agency similarly is not Rendering our intentions, obligations, responsibilities, and actions meaningless, but is Shrouding them with [[the meaningful necessity of performativity|Performing our obligations]]. \ \ \\ >the significance of actionless action: it implies that we stop looking for responses exclusively “outside” of ourselves, but rather attune to those responses that are available to us context by context and moment by moment to create “the conditions by which an outcome can come about on its own, effortlessly” <<cycle "$answer">> <<option "⋰">> <<option "⋰karin m. fierke for Placing wu-wei in a temporal and embodied context in //snapshots from home: mind, action and strategy in an uncertain world (2022)//⋰">> <<option "⋰bristol university press for publishing //snapshots from home: mind, action and strategy in an uncertain world (2022)//⋰">> <<option "⋰karen o'brien for Enfolding karin's insight in //the Role of Actionless Action in Generating Quantum Social Change (2024)//⋰">> <<option "⋰//woo woo or wu wei? (2024)// (sneakily inflected with dualisms to which my response is a hearty both and), an issue in karen o'brien's newsletter, quantum social change, for Being trailhead to this rabbit hole⋰">> <</cycle>> \

<h1>with growing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: less growth, more abundance" "in this section, the author discusses the $key <<link "paradox" "with paradoxing">><</link>> that underlies the $meth of <<link "patternfaring" "with patternfaring">><</link>> — addressing how the reduction of growth might coincide with more abundance, as paralleled in <<link "less precision, more clarity" "with particularizing">><</link>> and <<link "less agency, more responsibility" "with acting">><</link>>."', no: '1. | A. | I. | 1.1', key: 'main | key | central | first', '#legi': 'the $key paradox | the $key theoretical framework', meth: 'methods | practices | manifestations', work: 'work | competency | mastery | effort | enough', prac: 'proof of $work | practices', rep: 'critique | evaluation | showcase | report', doc: 'form | paper | genre | paradigm | article | process' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \\ > from birth to puberty a hamster doubles its weight each week. if it didn't stop when mature as animals do and continues to double, on its first birthday we would be staring at a 9 billion ton hamster. this hamster could eat all of the corn produced annually worldwide in a single day and still be hungry. there is a reason why in nature things grow in size only to a certain point, so why do most economists and politicians think that the economy can grow forever. and ever. and ever. <<cycle "$answer">> <<option "⋰">> <<option "⋰<a href='https://www.youtube.com/watch?v=bqz3R1NpXzM' target='_blank'>//the impossible hamster (and economic growth) (2010)//</a> by andrew simms, viki johnson, leo murray, thomas bristow, and louis slipperz, for Illustrating the absurdity of infinite economic growth⋰">> <<option "⋰michael maniates for Picking the most memorable of anecdotes to instill environmental concepts in Us in //introduction to environmental humanities (spring 2016)// at yale-nus college⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰agnes ho, my mother, for Making me aware of yale-nus during my search for a liberal arts college education and Pushing me to go to be closer to home⋰">> <</cycle>> \ \ \\ Remembering Growing Predating the perversions of capital, We are Remembering that Growing <<cycle "$answer">><<option "is Maturing">><<option "is Undergoing Change">><<option "is Gaining and Losing">><<option "is Giving and Taking">><<option "is Germinating">><<option "is Becoming green">><<option "is Grassing">><</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰//<a href='https://www.etymonline.com/' target='_blank'>etymonline</a>// for Showing me the common etymological root of Growing and Becoming green: *ghre-⋰">> <</cycle>>. but there is no pristine green or untouched growth, so we are Addressing growth in its impossible hamster inflections. \ \ \Beginning with the ecomodern paradox, Going back to the first encountered in my and maybe most's environmental education — jevons paradox, Illustrating how an increase in efficiency with which a resource is used does not reduce its overall consumption but further magnifies it (under a capitalist economic system) <<cycle "$answer">> <<option "⋰">> <<option "⋰william stanley jevons and their observation that \"it is a confusion of ideas to suppose that the economical use of fuel is equivalent to diminished consumption. the very contrary is the truth\" given more extraction can take place, in //the coal question (1866)//⋰">> <<option "⋰michael maniates for Pointing out the limits of ecomodernism and the focus on Improving efficiency in //introduction to environmental humanities (spring 2016)// at //yale-nus college//⋰">> <<option "⋰brett clark for the reminder of jevons paradox in /foundations: environmental humanities (fall 2023)//⋰">> <</cycle>> \ \ \\ > rather than there being a transition to renewable sources of energy, they constitute a mere addition whilst fossil fuels grow at a faster pace. this is why it is nonsense to argue that we are witnessing a 'transition' to renewable energy. instead, there is business-as-usual growth in fossil fuel use supplemented by some additional renewable energy. <<cycle "$answer">> <<option "⋰">> <<option "⋰jem bendell for synthesizing research on how \"the ecomodernist dream once again fades in the colder light of reality\" in //Breaking Together (2023)//—under capitalism, more renewable energy is more energy is more energy use is more profit; energy overuse has grown to a point where a true transition off fossil fuels without Degrowing would require non-existent quantities of rare-earth minerals, and dealing with nuclear waste that will outlive some microplastics in our bodies, both tied to further injustices and violence that will no doubt be borne by those already most dispossessed⋰">> <</cycle>> \ \<<set $op1 = { start: '$var ', var: 'is Fuelling class divide | is Pushing workers to the extreme | is Creating more Buying and Consuming | is Preventing Buying and Consuming | is Inventing credit to continue Buying and Consuming | is Inventing financial speculation' }>>\ \Capturing surplus value beyond Reproducing needs \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 1s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>>. Crafting the perfect product enough to avoid consumer Revolting, Varying with broken and missing Functioning and not enough to last the week. \ \\ > the positive emotions that arise in those Unpromising circumstances demonstrate that social ties and Meaningful work are deeply desired, readily improvised, and intensely Rewarding. the very structure of our economy and society prevents these goals from Being achieved. [...] if paradise now arises in hell, it's because in the suspension of the usual order and the failure of most systems, We are free to live and act another way. <<cycle "$answer">> <<option "⋰rebecca solnit for Attending to the abundance held at bay by a Fetishizing of growth in //a paradise built in hell (2009)//⋰">> <<option "⋰matthew schneider-mayerson for Introducing and Facilitating discussion on this text in your class //ecotopian visions: another world is possible (2019)// at yale-nus college, for Introducing me to the environmental humanities⋰">> <</cycle>> \ \Underlying the myth of the tragedy of the commons—the Thriving and Sustaining of the actual commons, amidst harmonious social norms and governance mechanisms and decency outside the myth of homo economicus. Questioning instead—what is the contexct in which the commons gets plundered? Theiving of Indigenous land; Privatizing Abundance; a tragedy of commodity <<cycle "$answer">> <<option "⋰">> <<option "⋰brett clark for Illuminating Storytelling and Factchecking, and for this powerful conceptualization, in your class //foundations: environmental humanities (fall 2023)// at the university of utah⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning⋰">> <</cycle>> \ \ \Geoengineering and Ecomoderning is relief temporary and for select few at best, Futhering violence and harm by Fuelling an ever growing demand for more economic growth and energy that defies thermodynamics and the carrying capacity of our planet. \ \\ > our society as an iceberg, with competitive capitalist practices visible above the waterline and below all kinds of relations of aid and cooperation by families, friends, neighbors, churches, cooperatives, volunteers, and voluntary organizations from softball leagues to labor unions, along with activities outside the market, under the table, bartered labor and goods, and more, a bustling network of uncommercial enterprise. <<cycle "$answer">> <<option "⋰">> <<option "⋰rebecca solnit for Paying Attention to the uncommercial, and Relaying this figure by j.k. gibson-graham and Locating its abundance in times of disaster in //a paradise built in hell (2009)//⋰">> <<option "⋰j.k. gibson-graham for Figuring the abundance of society that is Simmering loudly far before and far after capitalism⋰">> <<option "⋰matthew schneider-mayerson for Introducing and Facilitating discussion on this text in your class //ecotopian visions: another world is possible (2019)// at yale-nus college, for Introducing me to the environmental humanities⋰">> <</cycle>> \

\\ > we’re in mutual responsibilities with a number of other beings, and we don’t know the consent status of our behavior toward them. and it’s kind of a Never-ending process of being patient, of trying to learn, Grappling with the dilemmas of death and harm and ecological change. the minute we believe that we do know that they’ve consented is, I think, when we’ve really, really gone too far. and we’ve asserted our humanness over and against their interest. <<cycle "$answer">> <<option "⋰">> <<option "⋰kyle whyte for Explaining what kinship means and how we should be Navigating consent with each other in jenell m. johnson's //every Living Thing (2023)//⋰">> <<option "⋰jenell m. johnson for Interviewing kyle whyte and Including the transcript in //every Living Thing (2023)//⋰">> <<option "⋰the pennsylvania state university press for publishing //every Living Thing (2023)//">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰matthew schneider-mayerson for Baptizing me in the environmental humanities in their class //ecotopian visions at yale-nus college⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰<a href='https://andrewmbailey.com/MoE_Report.pdf' target='_blank'>//report of the committee on the expansion of the university sector (2008)//</a> for then Identifying \"liberal arts education as a valuable addition to our university landscape\", and paving the way for yale-nus\; prepared by lui tuck yew, tan ching yee, leo yip, peter ong, ko kheng hwa, wong ngit liong, koh boon hwee, ho kwon ping, cham tao soon, bertil andersson, kwa chong seng (chairman and md of exxonmobil asia pacific then\; a reminder of the impurity of the world and the need to sometimes be grateful for even the most toxic), liu thai ker, and attributed to the higher education division of singapore's ministry of education ⋰">> <<option "⋰andrew m bailey for Preserving and Hosting a copy of this report on their website⋰">> <<option "⋰agnes ho, my mother, for Making me aware of yale-nus during my search for a liberal arts college education and Pushing me to go to be closer to home⋰">> <</cycle>> \ \ \the impetus to cling on to the maximally agentic human emerging from the enlightenment can be generously read as being well-intentioned, as given its absence one might expect an amplification of the deterministic doomsterism and nihilistic apathy that some environmentalists have oriented towards; andreas malm reminds us that fatalism is the most despicable of political positions <<cycle "$answer">> <<option "⋰">> <<option "⋰andreas malm for Advocating for Care as the baseline necessity: \"the most religiously gandhian climate activist, the most starry-eyed renewable energy entrepreneur, the most self-righteous believer in veganism as panacea, the most compromise-prone parliamentarian is infinitely preferable to the white man of the north who says, 'we’re doomed – fall in peace.' within the range of positions this side of climate denial, none is more despicable.\" in //how to blow up a pipeline (2021)//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for all your inspiration, care, and wisdom⋰"> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰the great salt lake for Using me as conduit and Acting through me⋰">> <</cycle>>. however, given that this sort of anthropocentric and individualistic model of agency is complicit in reinforcing dualisms; might there be a way to retire agency without falling down the rabbit hole of nihilism? \ \ \ \the <<cycle "$answer">><<option "道德經">> <<option "dao-de-jing">> <</cycle>> and <<cycle "$answer">><<option "莊子">> <<option "zhuang-zi">> <</cycle>> chart varied agential perspectives and modes of engaging with the world, Stretching, Overlaying, Hollowing, and Conducting the ‘individual’. zhu-rui clarifies that <<cycle "$answer">> <<option "無為">> <<option "wu-wei">> <<option "nonaction">> <<option "abiing harmony">> <</cycle>> “is not yielding the privilege of action to nature, but acting on the behalf of nature and in the way of nature” <<cycle "$answer">> <<option "⋰">> <<option "⋰zhu-rui for dispelling wu-wei as inaction in //wu-wei: lao-zi, zhuang-zi and the aesthetic judgement (2002) in asian philosophy vol. 12, no. 1//⋰">> \<</cycle>>. [[Daoing|with daoing]] is [[Virtuing]], not virtue. \  \\ > We must go until we smell the black root-wet anchoring the river’s mud banks. We must go beyond beyond to a place where we have never been the center, where there is no center—beyond, toward what does not need us yet makes us. <<cycle "$answer">> <<option "⋰">> <<option "⋰//the body is the first water// the poem by natalie diaz, first published in their book //postcolonial love poem (2020)//⋰">> <<option "⋰claire pentacost for Weaving this into their keynote at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university and for generously Sharing their work with me⋰">> <<option "⋰kat caribeaux and the Organizing committee for Imagining, Inviting, and Including">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰the evening fog over lake michigan that freed the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \

<h1>with finding</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: found library, $art" "in this section, the author discusses the $key <<link "practice" "with practicing">><</link>> that carries out the destabilization of <<link "dualisms" "with dualisms">><</link>>. while <<link "experiencing" "with experiencing">><</link>> is a practice of resisting the reduction of our more recognizable kin into the universal or particular, found library is a practice of (re)cognizing and (re)membering kin more ineffable and unfamiliar. it does this through fostering encounters between kin of all kinds through playdates and parties."', no: '1. | A. | I. | 1.1', key: 'main | key | central | first', '#legi': 'the $key method | the $key practice', art: 'participatory art | art installation | found \'object\' art | collaborative artmaking | conceptual art | kinshaping' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \\ >our bodies were commingled, there was that incomprehensible us, that us which I confusedly sense comes from a very distant place, from a before situated far outside of our limited existences <<cycle "$answer">> <<option "⋰">> <<option "⋰nastassja martin for Finding in your transformative encounter with bear a deeper Encountering that is always Taking place in //in the eye of the wild (2021)//⋰">> <<option "⋰darcie deangelo for Introducing this text in Our class on //pets, pests, parasites (spring 2024)// as part of the university of utah's environmental humanities program⋰">> <</cycle>> \ \ \\ \<<set $op1 = { start: '$var ', var: 'We | a library' }>>\ in 2024, \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> began to notice how We were Finding Ourselves. perhaps it started from the fondness tropical houseplants developed for isa in their previous collaborations on plant consent, or the whispers beach shells exchanged with qiutong during her brief stay on lantau, or how wild plastics insisted on their inclusion in back alleys crossed by jerald <<cycle "$answer">> <<option "⋰">> <<option "⋰isa penskul and zhai-qiutong for Working-Thinking-Feeling-Being With me and the library for a whole year⋰">> <<option "⋰singapore national arts council and tote board and the university of utah's environmental humanities program for financially Supporting this time and place of Finding⋰">> <</cycle>>. \ \ \\ > the majority of the social science and humanities presentations that i have seen that include these pictures also tend to make claims about Extending kinship to "nonhumans." they almost always mean albatross and almost never mean plastics. there are multiple levels of rude Happening here <<cycle "$answer">> <<option "⋰">> <<option "⋰max liboiron, for not Excusing Excluding kin, in footnote 101 of //pollution is colonialism (2021)//⋰">> <<option "⋰//pollution is colonialism (2021)// and your footnotes, teachers of methodology, "where methodology is understood as a way of Being in the world. an ethic, if you like that word better"⋰">> <<option "⋰plastic kin for thanklessly Holding Our baggage⋰">> <</cycle>> \ \ \perhaps it began when some Feeling Residing with pey made enough of a ruckus about sanctionedness of culture in Singaporean civic space, Folding up a space for the birth of //i_s_l_a_n_d_s// <<cycle "$answer">> <<option "⋰">> <<option "⋰tan-pey-chuan for Making pocket for public art <a href='https://pluralartmag.com/2021/08/24/i_s_l_a_n_d_s-an-oasis-of-art-in-excelsior-shopping-centre/' target='_blank'>\"in a place where culture is such a sanctioned aspect of our civic space\"</a> and for graciously inviting us to home found library at //i_s_l_a_n_d_s//⋰">> <<option "⋰//music theme//, guitar shop and //i_s_l_a_n_d_s// neighbour, for Lending us your ladder to help with Installing and Deinstalling Our sign, and for Channeling some visitors our way⋰">> <<option "⋰//excelsior shopping centre// and //peninsula plaza// and your connected basements, for your corridors of curiousity Making found library feel at home, and for Being important community owned strata malls Holding singapore's history and culture⋰">> <<option "⋰//un\'tanglin' (2023)// and editor jennifer teo for Reminding me of the place of strata malls in singapore⋰">> <<option "⋰cally tan, fellow artist, for Helping us With Deinstalling when our exhibition left // i_s_l_a_n_d_s//⋰">> <</cycle>>. or when moses cast the same wishes with //starch// <<cycle "$answer">> <<option "⋰">> <<option "⋰moses tan and //starch// for Extending the first bit of support for the project even when it was (even more) mostly thoughts and feelings⋰">> <<option "⋰//tagore lane// and //tagore road// for Joining up more of your loose brick and tile bodies to the library\'s, and for Providing place of return for library elders post exhibition⋰">> <</cycle>>. \ \ \\ >We reject the notion of a scientific found. of the removed found. of the found that does not live. of the found that institutions practice. of found devoid of memory. the colonial "found"—the found that declares ''mine'' when bodies and memories and ghosts are present. the found that declares ''mine'' when movements are in place tending to the damage. the found that declares ''mine'' to be property, property without memory, property for sale. <<cycle "$answer">> <<option "⋰">> <<option "⋰eunsong kim for Enunciating the type of Finding We are Rejecting in <a href='http://www.scapegoatjournal.org/docs/09/Eunsong%20KIM,%20Found,%20Found,%20Found_%20Lived,%20Lived,%20Lived.pdf' target='_blank'>//found, found found; lived, lived, lived (2016)//</a> in //eros, special issue of scapegoat: architecture, landscape, political economy//⋰">> <<option "⋰kathy wu for leading me to eunsong's //found, found found; lived, lived, lived (2016)// in <a href='https://wac.colostate.edu/repository/collections/textgened/creative-explorations/whos-talking/' target='_blank'>//who's Talking: dada, machine Writing, and the found (2023)//</a> in //textGenEd//⋰">> <<option "⋰annette vee, tim laquintano, and carly schnitzler for Editing //textGenEd//⋰">> <</cycle>> \ \ \ \at this temporary end, Nothing has been found — the library is Findings us, and we are still Finding it and ourselves. perhaps Finding library would have been more Befitting, but then again this is an exercise in treading [[Naming and Leaving unnamed|Notnaming]]. We stay Finding the subjectivities behind the veneer of [['each'|with particularizing]] [['object'|with acting]] so we may continue with Encounting and not Investigating them; Waiting to be allowed a "glimpse into its interiority" — "knowledge seeks to break open the mystery of another’s nature; encounter leaves that [[mystery|Notnaming]] intact" <<cycle "$answer">> <<option "⋰">> <<option "⋰freya mathews, for Showing us how to encounter all beings as persons: \"to encounter a person, on the other hand, does not require that We investigate them in any way. We do not seek to pin the person down or turn them inside out, nor do We need to discover the mechanisms that make them tick. We are not interested in Explaining why they are as they are, but rather in Engaging with them as they are. We seek to make contact with the self that they know, the self as they experience it—the subjective aspect of their Being—rather than with aspects of the self that are outside their experience\" in //for love of matter: a contemporary panpsychism (2023)//⋰">> <<option "⋰chris ingraham for Introducing and Facilitating discussion of texts like these in Our //ecology of residency (summer 2024)// at //taft-cholson environmental humanities center//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰//galileo's error: foundations for a new science of consciousness (2019)// by philip goff for first Introducing me to and Seeding in me the panpsychist perspective years ago⋰">> <</cycle>>. \ \ \\ > the practice of Thinking from within and as part of the material world swirls Together ontology, epistemology, scientific disclosures, political perspectives, posthuman ethics, and environmental activism. there is no position outside, no straight path, no belief in transparent global systems of knowledge, only modest protests and precarious pleasures, from within compromised locations shadowed by futures that will surely need repair. <<cycle "$answer">> <<option "⋰">> <<option "⋰stacy alaimo for Recognizing \"it is how objects are entangled—economically, politically, and substantially across bodies, ecosystems and built environments—that matters, not how each object exist in isolation\" and Recentering precarious pleasures in //conclusion: Thinking as the stuff of the world// in //Exposed (2016)//⋰">> <<option "⋰claire pentacost for Weaving this into their keynote at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university and for generously Sharing their work with me⋰">> <<option "⋰kat caribeaux and the Organizing committee for Imagining, Inviting, and Including⋰">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰the Evening fog over lake michigan that freed the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \ \ \ \//artist statement //found library// is a year-long participative and living more-than-human archive that aspires to facilitate intimate and profound engsagement with and care for everyday things. A collaborative effort with two Southeast Asian artists, Zhai Qiutong and Isa Pengskul, members of the public, and roughly 70 found things that can be interacted with and borrowed, the library has manifested as two physical installations, at I_S_L_A_N_D_S and starch, and as a <a href='https://foundlibrary.net/' target='_blanks'> nodal digital site</a>. Through open visitation hours, and various workshops and events, visitors are invited to play and converse with the library. They are also encouraged to loan things out to relate with them in other spaces, and create artwork with them. These artworks are then added to the library, extending the agential capacities of each object. Participation with the objects is both unguided and guided. Taking inspiration from Fluxus and other forms of instructional or relational text-based works, the artists provide optional prompts and guidance for the audience to find entry points into the objects, both at the physical library and in planned activities such as walks and parties. At our first event, participants were invited to borrow an object to bring with them on a walk to Fort Canning Park, an area behind the mall where the library was situated in June; they were also given a sheet of paper with questions such as 'who does your object befriend? do they play together?' In December, over 20 artworks created by collaborations between visitors and things were exhibited, ranging from music created with and about bodies turned instruments, to photoshoots with new friends in distant places, to apparel fashioned to accentuate their beauty and to meet their needs. \// \ \ \\ > what might it be—to situate the word “found” not as “accidentally” or “new” or as the euphemism for the colonial encounter— but as carrie mae weems, sasha huber, m. nourbeSe philip and others have situated— as encounter memories? Rather than "found this," what if it were "found you," "finding you," searching tending caring for you— rather than "found this," haunted by, lived through, survived— so that it isn’t "i" go into some place and take you and make you and sell that but are connected haunted torn searching for these memories & will never be the same again once they find us — <<cycle "$answer">> <<option "⋰">> <<option "⋰eunsong kim for Enunciating the type of Finding We are concerned With in <a href='http://www.scapegoatjournal.org/docs/09/Eunsong%20KIM,%20Found,%20Found,%20Found_%20Lived,%20Lived,%20Lived.pdf' target='_blank'>//found, found found; lived, lived, lived (2016)//</a> in //eros, special issue of scapegoat: architecture, landscape, political economy//⋰">> <<option "⋰kathy wu for leading me to eunsong's //found, found found; lived, lived, lived (2016)// in <a href='https://wac.colostate.edu/repository/collections/textgened/creative-explorations/whos-talking/' target='_blank'>//who's Talking: dada, machine Writing, and the found (2023)//</a> in //textGenEd//⋰">> <<option "⋰annette vee, tim laquintano, and carly schnitzler for Editing //textGenEd//⋰">> <</cycle>> \ \ \Finding a way not to play the [[green glass door|with dualisms]]. Introducing an eye of a needle <<cycle "$answer">> <<option "⋰">> <<option "⋰marc michael epstein for Highlighting the depth of words and the layers behind things in the gospels, for Sharing the figure of the eye of the needle as gate that many can pass through through Refiguration, and the great Punning of jesus in your class //a hundred gospels and the Confusing, conflicted life of jesus (fall 2017)// at vassar college⋰">> <<option "⋰vassar college for a american slac experience and an immense breadth of Learning⋰">> <<option "⋰the poughkeepsie curtains of snow⋰">> <</cycle>> in its place. library Asking us to reweave the connective tissue with our forgotten and disregarded kin. Asking Us to imagine all Our inner lives. Asking to respect all agencies. Asking to always be Seeking consent. To shed the boundaries of where our bodies end their theirs begin, and laugh at the discarded doors that litter an open plains. \

<h1>with cinematographing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: rhizocinema, $poe" "in this section, the author discusses the $key <<link "practice" "with practicing">><</link>> that carries out the destabilization of <<link "dualisms" "with dualisms">><</link>>. while <<link "patternfaring" "with patternfaring">><</link>> is a practice of <<link "language" "with languaging">><</link>> via <<link "⋰ing" "with ⋰ing">><</link>>, rhizocinema is a practice of <<link "⋰ing" "with ⋰ing">><</link>> via language. it does this through further weirding of the most paradoxical of linguistic forms, poetry."', no: '1. | A. | I. | 1.1', key: 'main | key | central | first', '#legi': 'the $key method | the $key practice', poe: ' poetic form | body of poetry' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \<blockquote style="font-size: 1.5rem"> \<pre style="font-family: inherit;"> \ definition: best words in the best order-- occupation of spaces, breathing-- imposed by humans wanting more each day the silence when through nights spent quiet we are most lonely-- combining and-- recombining ourselves \</pre> \<<cycle "$answer">> <<option "⋰">> <<option "⋰janice heng's quadcinema <a href='https://www.facebook.com/groups/singpowrimo/permalink/983304728451445' target='_blank'>//the robot wants to learn poetry (2016)//</a> for singapore poetry writing month (singpowrimo) 2016 day 23⋰">> <<option "⋰low kian seh for Inciting the quadcinema⋰">> <<option "⋰yeow kai chai for writing the first twin cinema⋰">> <<option "⋰singpowrimo 2016 for popularizing the form and experimentations on and iterations of it⋰"> <<option "⋰ng yi-sheng and other unnamed contributors to southeast asian poetic forms for the entry on <a href='https://formsofsea.blogspot.com/2017/03/twin-cinema.html' target='_blank'>//twin cinema (2017)//</a> for contextualizing the form; click through to learn more and read some twin cinemas by wonderful poets including my friend al lim⋰">> <<option "⋰twin cinematographers past, present, and future for taking the form to the nearest and furthest of places⋰">> <</cycle>> \</blockquote> \ \ \rhizocinema complicates the waking dream <<cycle "$answer">> <<option "⋰">> <<option "⋰zhuang-zi's Questioning, upon Waking from Dreaming they were a butterfly, of whether they were Dreaming they were a the butterfly or whether they were (now) the butterfly Dreaming of them, which is Serving as collective effervesence for yale-nus and is now Modelling a helpful perspective of reality⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰<a href='https://andrewmbailey.com/MoE_Report.pdf' target='_blank'>//report of the committee on the expansion of the university sector (2008)//</a> for then Identifying \"liberal arts education as a valuable addition to our university landscape\", and paving the way for yale-nus\; prepared by lui tuck yew, tan ching yee, leo yip, peter ong, ko kheng hwa, wong ngit liong, koh boon hwee, ho kwon ping, cham tao soon, bertil andersson, kwa chong seng (chairman and md of exxonmobil asia pacific then\; a reminder of the impurity of the world and the need to sometimes be grateful for even the most toxic), liu thai ker, and attributed to the higher education division of singapore's ministry of education ⋰">> <<option "⋰andrew m bailey for Preserving and Hosting a copy of this report on their website⋰">> <<option "⋰agnes ho, my mother, for Making me aware of yale-nus during my search for a liberal arts college education and Pushing me to go to be closer to home⋰">> <</cycle>> of [[dualisms|with dualisms]], which artificially essentialize hierarchical dichotomies between human/nature. Illuminating how creative expression, and by extension agency, is not solely situated in the artist or [[perceived actor|with acting]], it is Extending open palms for Guiding and for your Guiding. additionally, Highlighting how we might arrive at a clearer representation of our entangled Interconnecting through [[reducing precision|with particularizing]], text, detail, and size, and remaining faithful to the multifariousness that is reality, it is Wetting Hardening clay to continue the Molding. \ \ \Rhizocinematography is ongoing Playing With, and Irridating the twin cinema. twin cinema is a poetic form Originating from singapore Columning two (or more) times, [[Cohering|with languaging]] as their own bodies, and again as organism body at the perspective of larger scale <<cycle "$answer">> <<option "⋰">> <<option "⋰ng yi-sheng and other unnamed contributors to southeast asian poetic forms for the entry on <a href='https://formsofsea.blogspot.com/2017/03/twin-cinema.html' target='_blank'>//twin cinema (2017)//</a> for contextualizing the form; click through to learn more and read some twin cinemas by wonderful poets including my friend al lim⋰">> <<option "⋰twin cinematographers past, present, and future for taking the form to the nearest and furthest of places⋰">> <</cycle>>. \ \ \//artist statement rhizocinema complicates the waking dream of dualisms, which artificially essentialize hierarchical dichotomies between human/nature. it aims to illuminate how creative expression, and by extension agency, is not solely situated in the artist or perceived actor. additionally, it highlights how we might arrive at a clearer representation of our entangled interconnecting through reducing precision, text, detail, and size, and remaining faithful to the multifariousness that is reality. this work-in-progress collection reflects ongoing play with, and irridation of the twin cinema. twin cinema is a poetic form originating from singapore that consists of two (or more) discrete columns that read vertically down each column as well as horizontally across all columns. in the first section, twin haijinks, i blend the twin cinema with the haiku, a japanese verse form comprising three unrhymed lines of five, seven, and five syllables that expresses the essence of a specific moment in time through one or a pair of images. the haiku builds on twin cinema's multifarious expressiveness and interpretability by arriving at abundance through minimalism. they trail off irridated with the fallout from marshall islands nuclear testing. infection continues in the understory, whose poems are inflected by the nonlinear narrative tutelage of our forest and desert kin. they further pry open and contaminate the human language to insist incommensurability, accompanied by roots of various kinds. come clouds, computational kin check the poems' static coats. allow each some screen time to develop, and humor their bids for connection. finally, some meditations on bodies of water. \// \ \ \initial Tiptoeing and Hesitating coealesced in twin haijinks, a Blending of the twin cinema with the haiku, a japanese verse form comprising three unrhymed lines of five, seven, and five syllables that expresses the essence of a specific moment in time through one or a pair of [[images|with languaging]] <<cycle "$answer">> <<option "⋰">> <<option "⋰the poetry foundation for contextualizing the form in its <a href='https://www.poetryfoundation.org/education/glossary/haiku-or-hokku'>//glossary of poetic terms//</a>; click through to learn more⋰">> <</cycle>>. the haiku builds on twin cinema's multifarious expressiveness and interpretability by arriving at abundance through minimalism. a haiku is what the color of the mind becomes, when it is Perceiving the delicate life of a Thing, and Embodying its feelings <<cycle "$answer">> <<option "⋰">> <<option "⋰makoto ueda for Translating and Synthesizing bashō's approach to poetry in //bashō and the poetics of \“haiku\” (1963)//⋰">> <<option "⋰matsuo bashō for Teaching how the poet applies themselves to \“Becoming\”, in //bashō ichidai-shū (1926)// and //bashō shōmon haiwabun-shū (1926)//⋰">> <</cycle>>. \ \ \Coming from the forest, the desert, the cloud, the waters, bodies are Bringing bodies to bear on the Moving screen. Coming to help With Unwinding, Rebraiding, With Telling the story of a Worlding whole. \ \\ > if [[words|with languaging]], through orality, are animated into being, then they too are imbued with spirit, are kin, as I have argued <<cycle "$answer">> <<option "⋰">> <<option "⋰joshua whitehead for Loving our word kin in //Making love with the land (2022)//⋰">> <<option "⋰ataya cesspooch and Our class //indigenous land, life, and power (2025)//, for Inviting joshua's poetry in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the great salt lake for Using me as conduit to gather word kin⋰">> <</cycle>> \

<h1>with paradoxing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: paradox" "in this section, the author discusses $legi emerging from <<link "daoism" "with daoing">><</link>> and <<link "posthumanism" "with posthumaning">><</link>>, which buttresses <<link "patternfaring" "with patternfaring">><</link>> and its <<link "practices" "with practicing">><</link>> — walking through some overarching qualities and affordances explicated on in the paradoxes of $para."', no: '1. | A. | I. | 1.1', key: 'overarching | thematic | categorical | first', adj: 'guiding | theoretical', '#legi': 'the $key $adj principle | the $key $adj framework', para: '<<link "less growth, more abundance" "with growing">><</link>>, <<link "less agency, more responsibility" "with acting">><</link>>, and <<link "less precision, more clarity" "with particularizing">><</link>> | <<link "less precision, more clarity" "with particularizing">><</link>>, <<link "less growth, more abundance" "with growing">><</link>>, and <<link "less agency, more responsibility" "with acting">><</link>> | <<link "less agency, more responsibility" "with acting">><</link>>, <<link "less growth, more abundance" "with growing">><</link>>, and <<link "less precision, more clarity" "with particularizing">><</link>>' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 3s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \\ > the land, like the body, teaches us the fundamental rule of Ending: that no such Thing exists, no suffix of “-ed” shall ever touch the prefix of “pre-” and even a body in its most cellular state knows this. We always begin at the end. <<cycle "$answer">> <<option "⋰">> <<option "⋰joshua whitehead for Locating a Circularity with the bodies of words and cells and “\Asking for this Ending to refresh into a Coming\”, in //Making love with the land (2022)//⋰">> <<option "⋰ataya cesspooch and Our class //indigenous land, life, and power (2025)//, for Inviting joshua's poetry in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰dāquanisha \“dā\” parks, savannah \“sav\” pearson, cait quirk, and quinn luthy for your presence in the program and for Demonstrating how to blow words into poetic glass⋰">> <</cycle>> \ \ \ \<<set $op1 = { start: '$var ', var: 'virtue|character|good|integrity|power|德|de' }>>\ \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> is paradoxical — the pursuit of virtue diminishes it; [[Virtuing]] requires Departing from an abstracted virtue, whether particular or universal <<cycle "$answer">> <<option "⋰">> <<option "⋰hektor k. t. yan for Pushing back against western conceptions of virtue ethics by Drawing out its similarities With utilitarianism: \“if the utilitarian, who always acts According to the principle of greatest happiness, is Having ‘one thought too many,’ then the follower of virtue ethics has to face a similar difficulty” in //a paradox of virtue: the daodejing on virtue and moral philosophy (2009)// in //philosophy east and west, vol. 59, issue 2//⋰">> <<option "⋰tim choy for Echoing this convergence of the abstraction in both “the unifying one of the ‘all,’ or the irreducible particular one refusing subsumption into the general”, in //air’s substantiations (2012)// in //lively capital: biotechnologies, ethics, and governance in global markets (2012)//⋰">> <<option "⋰kaushik sunder rajan for Editing //lively capital: biotechnologies, ethics, and governance in global markets (2012)// and Including tim's work, and duke university press for Publishing it⋰">> <<option "⋰max liboiron, for Characterizing Knowledgemaking Moving towards generalizability that is not overdetermined, Finding a middle place between universalism and particularism, and Bringing in tim choy's discussion into //pollution is colonialism (2021)//⋰">> <<option "⋰//pollution is colonialism (2021)//, a teacher of methodology, "where methodology is understood as a way of being in the world. An ethic, if you like that word better"⋰">> <<option "⋰erin, for Referring to the book as collution is polonialism and Inciting some mirth for the Both of us at the end of a Working session Together at roots sugarhouse⋰">> <<option "⋰roots sugarhouse, for Emaling about a clover treasurehunt and Reducing the friction in Writing just Enough for a day⋰">> <<option "⋰lisa swanstrom and danielle endres, for Reviewing earlier conceptions of my project and Suggesting this imaginative text⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)//, for Inviting this text in and Holding space for our conversation With it over zoom despite your illness⋰">> <</cycle>>. \ \ \\ > 反者道之動；弱者道之用。 <<cycle "$answer">> <<option "⋰">> <<option "⋰chapter 40 of the //dao-de-jing//⋰">> <</cycle>> \ \ \<<set $op2 = { start: '$var ', var: '<<link "less growth, more abundance" "with growing">><</link>>, <<link "less agency, more responsibility" "with acting">><</link>>, and <<link "less precision, more clarity" "with particularizing">><</link>> | <<link "less precision, more clarity" "with particularizing">><</link>>, <<link "less growth, more abundance" "with growing">><</link>>, and <<link "less agency, more responsibility" "with acting">><</link>> | <<link "less agency, more responsibility" "with acting">><</link>>, <<link "less growth, more abundance" "with growing">><</link>>, and <<link "less precision, more clarity" "with particularizing">><</link>>' }>>\ \Striving for a nondualistic way of Being is Reifying a delineation between the [[dualistic|with dualisms]] and [[nondualistic|with dualisms]], and Remaining trapped in its orbit <<cycle "$answer">> <<option "⋰">> <<option "⋰scott black, brett clark, and chris ingraham for Reminding me of the tendency to create new dualisms in the move away from it.⋰">> <</cycle>>. Slipping this trap With Paradoxing, <<link "Daoing" "with daoing">><</link>> and <<link "Posthumaning" "with posthumaning">><</link>> are Coalescing into the three interlocking paradoxes: \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 3s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>, Guiding and Being further clarified [[With Practicing|with practicing]]. what does it mean to be [[Navigating|with navigating]] in extralinear fasion? \ \ \\ > paradoxes nothing in the world is as soft, as weak, as water; nothing else can wear away the hard, the strong, and remain unaltered. soft overcomes hard, weak overcomes strong. <<cycle "$answer">> <<option "⋰">> <<option " ⋰ursula k. le guin's translation //(2005)// of chapter 78 of the //dao-de-jing (~400bce-200bce)//⋰">> <</cycle>> \ \ \Associating With the dominant side of dualistic pairs, precision, agency, and growth are valorized as the horsemen of humanism Heralding clarity, responsibility, and abundance. in Paradoxing, we are Embracing how imprecision, reduced agency, and degrowth are Necessary for Cultivating clarity, responsibility, and abundance. Dwelling in these paradoxes may also illustrate Extending Paradoxing to destabilize other dualistic pairings and tendencies. \ \ \\ > all that you touch, you change. all that you change, changes you. The only Lasting truth is change. <<cycle "$answer">> <<option "⋰">> <<option "⋰olivia butler and her novel //the parable of the sower (1993)// for Speculative-fictioning and Truthtelling⋰">> <<option "⋰ laUra schmidt, aimee lewis reau, and chelsie rivera for Pointing to this quote from //the parable of the sower (1993)// in //how to live in a chaotic climate (2023)//⋰">> <<option "⋰marten and ermine for Leading me to //how to live in a chaotic climate (2023)// and other Enlightening reads while they were Looking after me over the first weekend in november while their humans were out of town⋰">> <<option "⋰fiona summers and natalie slater for Entrusting me with Catsitting marten and ermine and for Curating a library of gems⋰">> <</cycle>> \ \

\\ > <<cycle "$answer">> <<option "上德不德，是以有德；下德不失德，是以無德。 上德無為而無以為；下德為之而有以為。 上仁為之而無以為；上義為之而有以為。 上禮為之而莫之應，則攘臂而扔之。 故失道而後德，失德而後仁， 失仁而後義，失義而後禮。 夫禮者，忠信之薄，而亂之首。 前識者，道之華，而愚之始。 是以大丈夫處其厚，不居其薄； 處其實，不居其華。 故去彼取此。">> <<option "high te? no te! that’s what te is. low te doesn’t lack te; that’s what te is not. those highest in te take no action And don’t need to act. those lowest in te take action And do need to act. those highest in benevolence take action But don’t need to act. those highest in righteousness take action And do need to act. those highest in propriety take action And if people don’t reciprocate Roll up their sleeves and throw them out. therefore lose tao and te follows. lose te and benevolence follows. lose benevolence and righteousness follows. lose righteousness and propriety follows. propriety dilutes loyalty and sincerity\: confusion begins. foreknowledge glorifies the tao: stupidity sets in. and so the ideal person dwells In substance, not dilution, in reality, not glory, accepts one, rejects the other.">> <<option "high virtue is not virtuous therefore it has virtue low virtue never loses virtue therefore it has no virtue high virtue takes no contrived action and acts without agenda low virtue takes contrived action and acts with agenda high benevolence takes contrived action and acts without agenda high righteousness takes contrived action and acts with agenda high etiquette takes contrived action and upon Encountering no response uses arms to pull others therefore, the tao is lost, and then virtue virtue is lost, and then benevolence benevolence is lost, and then righteousness righteousness is lost, and then etiquette those who have etiquette are a thin shell of loyalty and sincerity and the Beginning of chaos those with foreknowledge are the flowers of the tao and the Beginning of ignorance therefore the great person: abides in substance, and does not dwell on the thin shell abides in the real, and does not dwell on the flower thus they discard that and take this">> <<option "the highest good is not to seek to do good, but to allow yourself to become it. the ordinary person seeks to do good things, and finds that they can not do them continually. the master does not force virtue on others, thus she is able to accomplish her task. the ordinary person who uses force, will find that they accomplish nothing. the kind person acts from the heart, and accomplishes a multitude of things. the righteous person acts out of pity, yet leaves many things undone. the moral person will act out of duty, and when no one will respond will roll up his sleeves and use force. when the tao is forgotten, there is righteousness. when righteousness is forgotten, there is morality. when morality is forgotten, there is the law. the law is the husk of faith, and trust is the beginning of chaos. our basic understandings are not from the tao because they come from the depths of our misunderstanding. the master abides in the fruit and not in the husk. she dwells in the tao, and not with the things that hide it. this is how she increases in wisdom.">> <<option "people with integrity don’t even think about it. that’s how you can tell they have integrity. other people talk about how much integrity they have, when they really don’t have much. if any. truly powerful people don’t do anything, but they get the job done. other people are always busy doing Something, but nothing ever gets done. when kind people act, they do so without Thinking about it. when the just act, they’re always sure they’re doing the right thing. but when the righteous act, and nobody reacts, they try to force everyone to do things their way. if you’re not in touch with tao, at least you can still have integrity. if you don’t have integrity, there’s always kindness. if you don’t have kindness, there’s always justice. if you don’t have justice, all you have left is righteousness. righteousness is an pale imitation of true faith and loyalty, and always leads to trouble. if you’ve already made up your mind, you don’t know the first thing about tao, and you never will. the masters pay attention to what’s beneath the surface. they’ll look at a tree’s leaves, but eat the fruit. they turn all that down, so they can accept this.">> <<option "great power, not Clinging to power, has true power. lesser power, Clinging to power, lacks true power. great power, doing Nothing, has Nothing to do lesser power, doing Nothing, has an end in view. the good the truly good do has no end in view. the right the very righteous do has an end in view. and those who act in true obedience to law roll up their sleeves and make the disobedient obey. so: when we lose the way we find power; Losing power we find goodness; Losing goodness we find righteousness; Losing righteousness we’re left with obedience. obedience to law is the dry husk of loyalty and good faith. opinion is the barren flower of the way, the Beginning of ignorance. so great-minded people abide in the kernel not the husk, in the fruit not the flower, letting the one go, Keeping the other.">> <</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475bce - 221bce warring states reproduction)// for Clarifying Virtuing in relation to virtue, and those that contributed to the Finding, Preserving, and Punctuating of <a href='https://ctext.org/dao-de-jing' target='_blank'>this copy</a>; this is section 38 with my added line breaks⋰">> <<option "⋰donald sturgeon for Designing, Editing, and Maintaining <a href='https://ctext.org' target='_blank'>//chinese text project//</a> with //digital scholarship in the humanities (2019)// for Providing public digital access to the //dao-de-jing// and other chinese texts⋰">> <<option "⋰stephen addiss & stanley lombardo for Translating the first english copy //(1993)// provided here⋰">> <<option "⋰derek lin for Translating the second english copy //(1994)// of chapter 38 provided here⋰">> <<option "⋰j.h. mcdonald for Translating the third english copy //(1996)// of chapter 38 provided here⋰">> <<option "⋰ron hogan for Translating the fourth english copy //(2004)// of chapter 38 provided here⋰">> <<option "⋰ursula k. le guin for Translating the fifth english copy //(2005)// of chapter 38 provided here⋰">> <<option "⋰vít brunner for the immensely helpful and powerful <a href='https://ttc.tasuki.org/' target='_blank'>side-by-side comparison</a> of different dao-de-jing translations and for Open-sourcing their <a href='https://github.com/tasuki/side-by-side' target='_blank'>side-by-side visualization site template</a>⋰">> <</cycle>> \

\<<timed 1s t8n>> \Welcoming you! you are here. \ \ \<<next 5s>>\ \<<set $op1 = { start: '$var ', var: 'thanks | ⋰' }>>\ \Placing [[Patternfaring|with patternfaring]] aside for a moment; hi — [[name temporarily redacted for review anonymization|with positioning]] speaking! \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 5s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> for Visiting my thesis With the university of utah's environmental humanities master's program. this thesis is one of four [[practices|with practicing]] i am Cultivating to destabilize [[dualisms|with dualisms]]. but before any of that: \ \ \<<next 14s>> \Understanding this does not look like a thesis you might expect or are used to, because while this a place of some mastery, it is also a place With Learning. it is likely Overwhelming, or Confusing, if this is your first visit, so please allow me to help you feel more at home here <<cycle "$answer">> <<option "⋰">> <<option "⋰chris ingraham for feedback on an earlier version of this that \"to some degree, it is the job of the writer to teach readers how to read them\"⋰">> <<option "⋰lee beckwith from //narrative constellation winter 2025// class at the //school for poetic computation// for Building their thesis in twine long before me and for the example and advice on how to play hospitable host to readers⋰">> <<option "⋰lacy campbell from //narrative constellation winter 2025// class at the //school for poetic computation// for Feedback on Helping readers engage with the work⋰">> <<option "⋰april soetarman and lee beckwith's //narrative constellation winter 2025// class at the //school for poetic computation// for Bringing Together lee and lacy and other amazing fellow computational literary artists ⋰">> <<option "⋰ng-hui-xin who is the earliest person i can trace awareness of sfpc to for the reccomendation and for your own hospitatlity when i visited you in san diego, complete with bedding and ester perel deep cut questions with your friends over fish curry and matine's perfectly cooked rice⋰">> <<option "⋰isa pengskul (my found library coconspirator!) and wu-jia-min for yor friendship and for Introducing me to hui xin during my semester at vassar college⋰">> <</cycle>> before you start [[Wandering|with navigating]] around. \ \ \<<next 10s>> \<<set $op3 = { start: '$var ', var: '"three uplifting dots" | "little hand made tattoo" | "candles inside of my screen"' }>>\ \Taking a moment first, perhaps; Unfocusing your vision and just Enjoying the \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 4s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> <<cycle "$answer">> <<option "⋰">> <<option "⋰molly wurwand from //narrative constellation winter 2025// class at the //school for poetic computation// for Giving beautiful name and form to my abstractions⋰">> <<option "⋰april soetarman and lee beckwith's //narrative constellation winter 2025// class at the //school for poetic computation// for Bringing Together molly and other amazing fellow computational literary artists ⋰">> <<option "⋰ng-hui-xin who is the earliest person i can trace awareness of sfpc to for the reccomendation and for your own hospitatlity when i visited you in san diego, complete with bedding and ester perel deep cut questions with your friends over fish curry and matine's perfectly cooked rice⋰">> <<option "⋰isa pengskul (my found library coconspirator!) and wu-jia-min for yor friendship and for Introducing me to hui xin during my semester at vassar college⋰">> <</cycle>> Breathing on the screen. if dark text on white is preferable, you may touch the moon on the top right side. \ \ \<<next 12s>> \<<set $op2 = { start: '$var ', var: 'gratitudinal | citational' }>>\ \the brightest Candling, or <<cycle "$answer">> <<option "⋰">> <<option "⋰<a href='https://twinery.org/' target='_blank'>twine</a> and parent chris klimas for Being gratis communal soup pot for the braiding of this hypertextual narrative⋰">> <<option "⋰<a href='https://www.motoslave.net/sugarcube/2/' target='_blank'>sugarcube v2</a> and parent thomas michael edwards for Balancing equal parts customizability and ease of use for a nontechnical user to help decorate this place⋰">> <<option "⋰chapel for the hours of development time shaved with the //<a href ='https://www.motoslave.net/sugarcube/2/docs/' target='_blank'>sugarcube v2 documentation</a>//⋰">> <</cycle>>s, are a kind of a \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 3s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>> onion that recursively unfolds when you submit to its call. go ahead and touch each layer to thank and acknowledge each Being With me. learn more [[With ⋰ing|with ⋰ing]]. \ \ \<<next 9s>> \the typewriter carriages, or light rails, are Running under text that take you to a different locale within this place — make sure you plan to leave before hopping on [[the express|with growing]]. \ \ \<<next>> \the Withs on the left are meant to bring you to a locale you wish to revisit from the more Meandering travel you undertake with the carriages. but if somewhere is Calling to you now, by all means touch and go. note — this transit service does not cover all locales and is [[autokinetic|with paradoxing]]. \ \ \<<next 9s>> \if fast Travelling is too big and unwanted a temptation, you may touch the arrow near the top left to stow away the device. \ \ \<<next 8s>> \all other <<cycle "$answer">><<option "Pulsing">><<option "~hello! 🐠">><</cycle>> request your touch to help them in Carrying out their [[responsibilities|with acting]]. \ \ \<<next 7s>> \happy [[Patternfaring|with patternfaring]]! \ <</timed>>

\\ > <<cycle "$answer">> <<option "道可道，非常道。 名可名，非常名。 無名天地之始；有名萬物之母。 故常無欲，以觀其妙；常有欲，以觀其徼。 此兩者，同出而異名，同謂之玄。 玄之又玄，衆妙之門。">> <<option "the tao that can be told is not the eternal tao the name that can be named is not the eternal name. the unnamable is the eternally real. Naming is the origin of all particular things. free from desire, you realize the mystery. caught in desire, you see only the manifestations. yet mystery and manifestations arise from the same source. this source is called darkness. darkness within darkness. the gateway to all Understanding.">> <<option "tao called tao is not tao. names can name no Lasting name. nameless: the origin of heaven and earth. Naming: the mother of ten thousand things. empty of desire, perceive mystery. filled with desire, perceive manifestations. these have the same source, but different names. call them both deep - deep and again deep: the gateway to all mystery.">> <<option "the tao that can be spoken is not the eternal tao the name that can be named is not the eternal name the nameless is the origin of heaven and earth the named is the mother of myriad things thus, constantly free of desire one observes its wonders constantly filled with desire one observes its manifestations these two emerge together but differ in name the unity is said to be the mystery mystery of mysteries, the door to all wonders">> <<option "the tao you can tell is not the true tao. the names you can name are not the true names. the nameless is the origin of heaven and earth. the named is the mother of the myriad things. always desireless you see its very essence. always desiring you see its outer edge. the source of these two is the same yet they are differently named. they are called the mystery, mystery upon mystery, the gateway to the essence of all.">> <<option "the way you can go isn’t the real way. the name you can say isn’t the real name. heaven and earth begin in the unnamed: name’s the mother of the ten thousand things. so the Unwanting soul sees what’s hidden, and the Ever-wanting soul sees only what it wants. two things, one origin, but different in name, whose identity is mystery. mystery of all mysteries! the door to the hidden.">> <</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Clarifying Virtuing in relation to virtue, and those that contributed to the Finding, Preserving, and Punctuating of <a href='https://ctext.org/dao-de-jing' target='_blank'>this copy</a>; this is section 1 with my added line breaks⋰">> <<option "⋰donald sturgeon for Designing, Editing, and Maintaining <a href='https://ctext.org' target='_blank'>//chinese text project//</a> with //digital scholarship in the humanities (2019)// for Providing public digital access to the //dao-de-jing// and other chinese texts⋰">> <<option "⋰stephen mitchell for Translating the first english copy //(1988)// of chapter 1 provided here, and for the lines \"Naming is the origin of all particular things\", in particular⋰">> <<option "⋰stephen addiss & stanley lombardo for Translating the second english copy //(1993)// of chapter 1 provided here, and for the lines \"call them Both deep\", which highlight the gateways of both the nameless and naming⋰">> <<option "⋰derek lin for Translating the third english copy //(1994)// of chapter 38 provided here, and for pointing to the \"wonders\" the \"unity\" of naming\/filled With desire and unnamed\/free of desire leads to⋰">> <<option "⋰agnieszka solska for Translating the fourth english copy //(2005)// of chapter 38 provided here, and for the \"essence\" and the "outer edges\"⋰">> <<option "⋰ursula k. le guin for Translating the fifth english copy //(2005)// of chapter 38 provided here, and for characterizing the mystery as \"hidden\"⋰">> <<option "⋰vít brunner for the immensely helpful and powerful <a href='https://ttc.tasuki.org/' target='_blank'>side-by-side comparison</a> of different dao-de-jing translations and for Open-sourcing their <a href='https://github.com/tasuki/side-by-side' target='_blank'>side-by-side visualization site template</a>⋰">> <</cycle>> \

\\ > when i look, i limit to one line. <<cycle "$answer">> <<option "⋰">> <<option "⋰kelly krumrie for Pulling Precision back from dualisms into desire, in //no measure (2024)//: \"this instrument contains information about things that reflect light, vibrate, or are volatile. by instrument i mean my body. it scales the processes of events\"⋰">> <<option "⋰jose-luis moctezuma for Introducing this text and Facilitating discussion of it in their class //landscape poetry (2025)//, and also for your mentorship, feedback, guidance, and encouragement⋰">> <<option "⋰cait quirk for telling me about this running poetry class and for inviting me to join at the eleventh hour, and for your friendship and comraderie⋰">> <</cycle>> \ \ \ \borders are an <<cycle "$answer">><<option "impossibility">><<option "imporousibility">><</cycle>>. <a href='https://native-land.ca/' target='_blank'>//native land digital//</a> is the clearest land map i have seen to date. the 10,000 year Considering of deserts is Mocking our theological commitment to sedentarism, climates venture past the anthropocene hour and baselines grow opaque with each lifetime <<cycle "$answer">> <<option "⋰">> <<option "⋰c. j. alvarez for Wondering if perhaps the desert does not exist at their tanner humanities lecture //desert time (2024)//⋰">> <<option "⋰the great chinese, indian, and mexican food that calls me to tanner humanities lectures⋰">> <</cycle>>. \ \ \ \lets not be Giving colonial Mapping all the recognition for "worlding the world on uninscribed earth" <<cycle "$answer">> <<option "⋰">> <<option "⋰the Inscribing and inscribed earth in its persistance⋰">> <<option "⋰gayatri chakravorty spivak for Interrogating colonial Mapping in //the rami of simur (1985)// in //europe and its others, vol 1//⋰">> <<option "⋰serubiri moses for invoking gayatri in Discussing legitimacy and land possession in //a useful landscape (2020)// in //e-flux journal issue 111//⋰">> <<option "⋰glissant for Spurring serubiri's discussion of colonial territorial processes in //poetics of relation (1990)//⋰">> <<option "⋰jose-luis moctezuma for Introducing serubiri's and glissant's texts and Facilitating discussion of it in their class //landscape poetry (2025)//⋰">> <<option "⋰cait quirk for telling me about this running poetry class and for inviting me to join at the eleventh hour⋰">> <</cycle>> — when the pristine pastoral is marked misinformation, We are all <<cycle "$answer">><<option "Inscribing">><<option "Worlding">><</cycle>> the <<cycle "$answer">><<option "inscribed">><<option "worlded">><</cycle>> earth. \ \ \\ > In every age someone, looking at Fedora as it was, imagined a way of making it the ideal city, but while he constructed his miniature model, Fedora was already no longer the same as before, and what had been until yesterday a possible future became only a toy in a glass globe. <<cycle "$answer">> <<option "⋰">> <<option "⋰italo calvino for Mapping Mapping in //invisible cities (1972)//⋰">> <<option "⋰william weaver for Translating //invisible cities (1972)// into english⋰">> <<option "⋰april soetarman and lee beckwith's //narrative constellation winter 2025// class at the //school for poetic computation// for introducing //invisible cities (1972)// by means of Placemaking Writing exercise, and Figuring Mapping into narrative⋰">> <<option "⋰ng-hui-xin who is the earliest person i can trace awareness of sfpc to for the reccomendation and for your own hospitatlity when i visited you in san diego, complete with bedding and ester perel deep cut questions with your friends over fish curry and matine's perfectly cooked rice⋰">> <<option "⋰isa pengskul (my found library coconspirator!) and wu-jia-min for yor friendship and for Introducing me to hui xin during my semester at vassar college⋰">> <</cycle>> \

<h1>with abstracting</h1> \ \// \Abstract //patternfaring: practices of paradox and placemaking//, is an environmental and digital humanities provocation to destabilize dualisms, our dominant ontoepistemological paradigm in late capitalist culture. It seeks to do this not only ideologically but materially, engaging both the academy and the broader public via producing and performing four practices. These practices draw from Daoist and posthumanist scholarship which coalesce into the paradoxes of more responsibility with less agency, more clarity with less precision, and more abundance with less growth. Val Plumwood characterizes dualisms as the construction of a sphere of devalued otherness, which manifests and reifies itself around interlocking hierarchical pairs. These pairs largely relate to reason and the human on a superior end, and forms of nature on the inferior one. Some examples of dualistic pairs are reason/nature, universal/particular, rationality/animality, freedom/necessity, and subject/object. These pairs then become the schemas by which humans understand and carry out human and more-than-human relationships, justifying but also essentializing harmful ways of relating. Destabilizing dualisms can help ensure that while we make necessary scientific and political changes to address various socioenvironmental challenges, we also diffuse alternative perspectives and values into our cultural and mythological fabric to mend rifts at their source and foster more flourishing patterns of life. Practice constitutes an ongoing performance and an orientation towards humility as opposed to an inert and definitive ethic which might often be confined to the theoretical. The four practices I carry out, which I conceive of as both the methods and results of the project, serve as a simultaneous means of knowledge making, community stewardship, and ritual. They enact the aspirations of the environmental and digital humanities to straddle both critique and action to incite reconfigurations of meanings, value, responsibility, and purpose. The first, //found library//, is a participatory and conceptual art installation and practice developed in collaboration with two artists, members of the public, and a collection of found things. Through staging encounters between human and more-than-human beings, the hope is to incite care and build more intimate kinships. The second, //rhizocinema//, is a practice of poetic experimentation emerging from the twin cinema, a Singaporean form steeped in multiplicity. With the help of computatational and elemental kin, it gathers further capacities for interactivity and incommensurability, pointing to a collective agency and abundance in concision. The third, //experiencementing//, is community research aiming to subvert the both the universalism of positivist knowledge making and the elevated particularity of postmodern knowledge deconstruction. Lastly, //patternfaring// is prefigurative academic writing seeking to perturb the linearity, argumentativeness, and foreclosure that bind the academic genre to dualisms. It uses digital affordances to hold space for a more extensive citational trail and a nonlinear presentation of unmastered knowledge. \// \ \ \<<cycle "$answer">> <<option "⋰">> <<option "⋰praveer for Looking at an earlier draft of this and Reminding me about succinct Explaining once more⋰">> <<option "⋰madi for Highlighting the role of Translating academese and environmental humanities ideas to the public as one of the highest order tasks, and for Reminding me about accessibility⋰">> <<option "⋰coffee break for staging synchronous encounter with madi and praveer⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for all your inspiration, care, and wisdom⋰"> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰the great salt lake for Sustaining me⋰">> <</cycle>>

<h1>with experiencing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: experiementing, $sci" "in this section, the author discusses the $key <<link "practice" "with practicing">><</link>> that carries out the destabilization of <<link "dualisms" "with dualisms">><</link>>. while <<link "patternfaring" "with patternfaring">><</link>> tackles this via a speculative form of academic discussion and reporting, experiementing is experimentation with the form of academic data collection and analysis."', no: '1. | A. | I. | 1.1', key: 'main | key | central | first', '#legi': 'the $key method | the $key practice | a questionable part', sci: ' participative knowledge finding | interactive collaging' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \\ >from [[tiny|with growing]] experiences we build [[cathedrals|Placing Our hand on the flank of a ridge]]<<cycle "$answer">> <<option "⋰">> <<option "⋰orhan pamuk, for your words, in //orhan pamuk, the art of fiction no. 187 (2005)// in //the paris review//⋰">> <<option "⋰chelsea gunn and liz monk for Sharing this quote With us in your //art + data workshop// at //keystone dh 2024//⋰">> <<option "⋰elisa beshero-bondar and the rest of the Organizing committee both at penn state erie and elsewhere for the hospitatlity, care, and labour Going into //keystone dh 2024//⋰">> <</cycle>> \ \ \Engaging Together in this [[Practicing|with practicing]], We are [[Making|with practicing]] a [[place|Brewing tea for ourselves and our sorrows]] of knowledge here. \ \\ >a universal description of science at any rate can at most offer a list of events. <<cycle "$answer">> <<option "⋰">> <<option "⋰paul feyerabend for Bringing back to the fore the transcience of the current scientific paradigm as it is Slipping in and out of new dogma, in the 1993 third edition preface to //against method (1975)//⋰">> <<option "⋰gregorio barahona ocampo for introducing me to //against method (1975)// and for your insights on science and empicism, and most importantly for your care and friendship⋰">> <<option "⋰free wheeler pizza, at 150 s 400 e, salt lake city, for Providing seats for us to comfortably discuss science and paul on while we waited for supper⋰">> <</cycle>> \ \ \ \<<set $op3 = { start: '$var ', var: 'mastery|finality|culmination|closure' }>>\ \<<set $op4 = { start: '$var and $var', var: 'Tumbling|Constellating|Continuing|Opening' }>>\ \here at the site of supposed \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 2s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>>, we are instead \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 2s>> <<replace "#sp4">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>>. \ \ \\ >Warning, in music-words devout and large, that we are each other’s harvest: we are each other’s business: we are each other’s magnitude and bond. <<cycle "$answer">> <<option "⋰">> <<option "⋰gwendolyn brooks for Celebrating \"the major Voice\" of paul robeson in her poem //paul robeson (1970)//⋰">> <<option "⋰paul robeson and \eslanda \"essie\" goode for Giving voice to anti-imperialism and civil rights⋰">> <<option "⋰samantha adams, for including this quote in your presentation: //janie crawford, esch batiste and the queer dimensions of hurricane floodwaters in their eyes were watching god and salvage the bones// at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university⋰">> <<option "⋰kat caribeaux and the Organizing committee for Imagining, Inviting, and Including⋰">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰seeds and hearts⋰">> <<option "⋰Evening fog over lake michigan for Freeing the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \ \ \\ //Plans preceding an artist statement: Monday, 22 April 2025 @ Zoom call, somewhere on the internet & Digital Matters Lab, Marriott Library, University of Utah 2:15-2:30pm — Preparing layout of physical and digital space + seeding portals and materials for upcoming sharing and small group play with the help of some friends 2:25-2:35pm — Welcoming + thank yous and acknowledgements 2:35-2:40pm — Introducing these plans + //patternfaring// & its practices 2:40-2:55pm — Co-reading //rhizocinema// poetry 2:55-3:05pm — A short blurb about //found library// + introduction to Co-creating //experiementing// 3:05-3:20pm — Q&A starting with the committee 3:20-end — Committee private discussion + free & easy: continuing with //experiementing//, browsing //found library//, reading //rhizocinema// // \ \ \\ >data about Anything—a sentence, a bird, the temperature of a room, the age of the universe, the sentiment of a tweet, the flow of a river—is an artifact of one Fleeting moment of measurement and is as much a record of the human doing the Measuring as it is of the Thing Being measured. <<cycle "$answer">> <<option "⋰">> <<option "⋰jer thorp for Clarifying data, and its roots in latin as \"a thing given, a gift delivered or sent.\" in //theory of data transformation (2021)// in //harper's magazine//⋰">> <<option "⋰chelsea gunn and liz monk for Sharing this quote With us, and for Querying whether we should rename //data// to //capda// since so much is captured instead of given, in your //art + data workshop// at //keystone dh 2024//⋰">> <<option "⋰elisa beshero-bondar and the rest of the Organizing committee both at penn state erie and elsewhere for the hospitatlity, care, and labour Going into //keystone dh 2024//⋰">> <</cycle>> \ \ \\ \//Proposing scope of artists' participation:// \<<set $op1 = { start: '$var ', var: 'stream|breadcrumb trail|citational onion|whirlpool|desire path' }>> \<<set $op2 = { start: '$var ', var: 'slice|layer|current|footprints|synchronicity' }>> //Gathering with a partner or two in the room, [[physical or virtual|with humaniting]]// (for Understanding is [[not universal nor particular|with paradoxing]]) //Starting from a [[Patternfaring|with patternfaring]] portal// (here are some doors [[picturesque|Notnaming]], [[nefarious|content Warning: green glass door ahead]], or [[⋰ish|Placing Our hand on the flank of a ridge]]) //[[Travelling|with navigating]] between the orbits of [[curiousity|with purposing]]// (there are [[no wrong paths|Supporting Journeying not destinations]] to take) //[[Finding|with finding]] a [[⋰|with ⋰ing]] \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> that is Beckoning your Attending and Considering// (let your constellations find you) //Contributing your own \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>> to the ⋰ \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1a">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> via zine <<cycle "$answer">> <<option "⋰">> <<option "⋰erin o'farrell for Folding these zines With me last night, and Giving me reassurance and advice for today⋰">> <<option "⋰the nature center at pia okwai for Hosting a workshop which got me into zine making⋰">> <<option "⋰<a href='https://www.instagram.com/gridzinefest' target='_blank'>grid zine fest</a> (salt lake city’s coolest & queerest zine fest) folks for Facilitating the workshop⋰">> <<option "⋰takara for Allowing me to get to the nature center at pia okwai with your two wheels⋰">> <<option "⋰carceral and state machinations that paved the way for the nature center at pia okwait to be pitched and built⋰">> <<option "⋰olivia chandler and your thesis for Educating me about the history and social material conditions of the nature center and pia okwai last week⋰">> <</cycle>>// ([[acting|with acting]] can only happen in the contours of our Coming Together) //Repeating, as far as time and place and spirit permits// (there are [[no wrong paths|Supporting Journeying not destinations]] to take) //other Openings:// //Arranging an additional [[Indexing|with navigating]] for furture journeyfolk// //Divining your own [[rhizo / twin|with cinematographing]] cinema poems// //Crowdsourcing suggestions and big dreams — what else might the computational afford to destabilize dualisms? how else might ⋰ing be carried out / extended? // \ \\ >community knowledge is a Way-finding tool back to the things we know and hold as valuable. i posit that in not Recognizing our community knowledge, we continue to reproduce settler colonial practices and ways of being in the world <<cycle "$answer">> <<option "⋰">> <<option "⋰laura harjo for Reminding Us about community knowledge as a tool of futurity and soverignty in //spiral to the stars: Mvskoke tools of futurity (2019)//⋰">> <<option "⋰cultural workers, Mvskoke, Indigenous, my friend jennifer teo, Et Al., for, in laura's words, \"creating futurity in the present moment\" and Showing me how to⋰">> <<option "⋰ataya cesspooch and Our class //indigenous land, life, and power (2025)//, for Inviting Mvskoke futurity in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>> \

<h1>with purposing</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap" "where the author lays out the problems they are addressing and the intended purpose and contributions of their research — they discuss how their <<link "initial" "with positioning">><</link>> research plan <<link "grew" "with growing">><</link>>."', no: '1. | A. | I. | 1.1', '#legi': 'introduction | background | anticipated contributions | significance of project | medium', hire: 'employment | substitution | deployment', }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \\ >Nothing erases the past. there is repentance, there is atonement, and there is forgiveness. that is all, but that is enough. <<cycle "$answer">> <<option "⋰">> <<option "⋰ted chiang in //the merchant and the alchemist's gate (2007)//⋰">> <<option "⋰subterranean press for Publishing the novelette⋰">> <</cycle>> \ \ \\ \Having arrived at the problem to begin With is the Beginning of a problem—We must go to the lowest place like water. how are we Reifying [[dualisms|with dualisms]] when we are 'solving' <<linkappend "climate change">> (Recognizing its Coalesing of issue-attention around continued Increasing outputs of carbon emissions by large state and corporate systems despite the //2015 paris agreement// and despite the ipcc's continued Imploring for their drastic reduction to minimize catastrophic deviations from natural systems, which are Continuing to escalate and disproportionately affect those marginalized across power lines of gender, race, class, and age <<cycle "$answer">> <<option "⋰">> <<option "⋰the intergovernmental panel on climate change for the continued <a href='' target='_blank'>assessment reports</a> on the causes and impacts of climate change⋰">> <<option "⋰organizers and participants of the //2015 paris agreement// Working to limit Warming to 1.5°c so as to slow the intensity and frequency of extreme events affecting natural and human systems, as well as the chances of crossing Tipping points that would lead to runaway environmental collapse⋰">> <<option "⋰hannah ritchie and max roser for Charting the continued increase in //<a href='https://ourworldindata.org/co2-emissions' target='_blank'>co2 emissions</a> (2024)// after the //2015 paris agreement// in //our world in data//⋰">> <</cycle>>)<</linkappend>>, or 'saving' the earth? \ \ \ \<<set $op1 = { start: '$var ', var: '<<link "person" "with particularizing">><</link>>|<<link "human" "with posthumaning">><</link>>|<<link "agent" "with acting">><</link>>' }>>\ \<<set $op2 = { start: '$var ', var: 'mastery | empiricism | expansion' }>>\ \<<set $op3 = { start: '$var ', var: 'with|in|by|from|under|of' }>>\ \Meaning, the [[infinite economic growth paradigm|with growing]] is Manifesting from pairs in [[the dualistic framework|with dualisms]] Splitting off of a narrowed \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> from exploitable others, and of the Denigrating of the homebound ways of Holding one another in favour of unquestioned \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>. the entrenched system of [[capitalism|with growing]] requires attention, and let Us also be Attuning to its Entrenching \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 2s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> a [[dualistic paradigm|with dualisms]]. \ \ \ \Meaning, becoming aware of anthropocentic blinders, and Including [[more-than-human beings|with finding]] and their [[agentic co-constituancy|with acting]] in Our circles of ethical concern and and moral attention, or Care <<cycle "$answer">> <<option "⋰">> <<option "⋰jeffrey t. nealon for Conveying \"an old practice: trying to close the barn door of ethical consideration right after your chosen group has gotten out of the cold of historical neglect\"⋰">> <<option "⋰zoë schlanger for Invoking jeffrey's observations and Highlighting \"moral attention is not a finite resource\", Reprimanding those who seek to shut down discourse on plant intelligence and communication in //the light eaters (2024)//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>. Doing otherwise is merely Deferring the Restitching of our existential fabric, metabolic and pantheistic. \ \ \ \Meaning, the mode in which academic research is typically Presenting and Propping itself up traces the contours of [[the dualistic framework|with dualisms]]. "forms of mastery that we often believe today to be harmless, worthwhile, even virtuous" are in the center of the fable, are enacted via the credibility of intellectual authority <<cycle "$answer">> <<option "⋰">> <<option "⋰julietta singh for Pointing this out, and Discussing how “by inviting readers to identify with humanitarian protagonists, posthumanitarian fictions urge readers to attend to their own fictions, to the ways their conceptions of themselves as fundamentally benevolent often require a forgetting of the negative valences of their entanglements" in //unthinking mastery: dehumanism and decolonial entanglements (2018)//⋰">> <<option "⋰duke university press for publishing //unthinking mastery: dehumanism and decolonial entanglements (2018)//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <</cycle>>. this is true of [[my former research conceptions and plan|with positioning]] to use randomized controlled [[experimental|with experiencing]] design to measure audience reception. Meaning, i wish to be [[Practicing|with practicing]] instead. \ \ \ \Meaning, Collapsing the dualized pair of western and <<cycle "$answer">><<option "\'non-western\'">><<option "\'continential\'">><<option "\'non-canonical\'">><<option "\'non-rigourous\'">><<option "\'illogical\'">><</cycle>> <<cycle "$answer">><<option "philosophy">><<option "Thinking">><<option "Wondering">><<option "Understanding">><</cycle>> — some of my wisest daoist teachers are non-non-western, and try convincing any non-western philosophers that posthumanism is non-non-western. Meaning, away with [[urgent time|Clothing Our knees to toes With brine deposits]]. \ \ \\ \<<set $op4 = { start: '$var ', var: 'disciplines|methods|the academic and non-academic|critique and action|form and message' }>>\ \Meaning, how do texts leave the Crumbling towers, the Echoing chambers? Meaning, how do We continue the Widening work of the [[environmental and digital humanities|with humaniting]] which blurs \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 1s>> <<replace "#sp4">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>>? how can We be Reclaiming the Commons every day? \ \ \\ > for i have discovered that insight into the cause and future of the troubles can help us to act more clear-headed and good-hearted once again. first, is the insight this mess isn’t because of human nature, but because of the oppression and manipulation of us all by systems that favour the worst aspects of people. indeed, it’s not a crowd of ‘agent smiths’ from the matrix throwing blows at us, but one Underlying code for monetary expansion which is Generating the multiple blows. second, is the insight we don’t need to be certain of Achieving material outcomes in order to have a passion for doing what’s right. third, is the insight past failure to create change matters less today, as the Breaking down of powerful systems frees us up to contribute in new ways. fourth is the insight we can become better at Allowing the waves of difficult emotions of fear and sadness without them Defining or Directing us. that is also because we recognise the Love that precedes such feelings. <<cycle "$answer">> <<option "⋰">> <<option "⋰jem bendell for Explicating Reckoning despite institutional abandonment in //Breaking Together (2023)//\; i am Echoing this same call for recognition and hope by Working With the Underlying code of dualisms⋰">> <<option "⋰those for whom collapse is not Upcoming or Unfolding, but in the shadow of their continued persistance despite dispossession and death\; those Living utopia and Practicing a futurity tied to the dreams of yesterdays and tomorrows⋰">> <<option "⋰laura harjo's Characterization of futurity as Encompassing and Holding the future of ancestors in the present, and as a form of soveriengty Beginning with the self, in //spiral to the stars (2019)//⋰">> <<option "⋰ataya cesspooch and Our class //indigenous land, life, and power (2025)//, for Inviting laura's text in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for Finding, Making, and Practicing my futurity⋰">> <</cycle>> \

\ \confucianism is brother philosophy aiming to cultivate virtue and order via deference to social norms and hierarchies, in a pre-dualisms formation of [[dualisms|with dualisms]]; daoism is Responding to dualisms pre-dualisms. \ \ \\ > <<cycle "$answer">> <<option "持而盈之，不如其已">> <<option "it is easier to carry an empty cup than one that is filled to the brim. ">> <<option "Forcing it fuller and fuller can’t compare to just enough">> <<option "if you drink too much, you get drunk.">> <<option "brim-fill the bowl, it’ll spill over. ">> <</cycle>><<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Clarifying Virtuing in relation to virtue, and those that contributed to the Finding, Preserving, and Punctuating of <a href='https://ctext.org/dao-de-jing' target='_blank'>this copy</a>; this is section 38 with my added line breaks⋰">> <<option "⋰donald sturgeon for Designing, Editing, and Maintaining <a href='https://ctext.org' target='_blank'>//chinese text project//</a> with //digital scholarship in the humanities (2019)// for Providing public digital access to the //dao-de-jing// and other chinese texts⋰">> <<option "⋰j.h. mcdonald for Translating the first english copy //(1996)// of 持而盈之，不如其已 from chapter 1 provided here⋰">> <<option "⋰david hinton for Translating the second english copy //(2002)// of 持而盈之，不如其已 from chapter 1 provided here⋰">> <<option "⋰ron hogan for Translating the third english copy //(2004)// of 持而盈之，不如其已 from chapter 1 provided here⋰">> <<option "⋰ursula k. le guin for Translating the fourth english copy //(2005)// of 持而盈之，不如其已 from chapter 1 provided here⋰">> <<option "⋰vít brunner for the immensely helpful and powerful <a href='https://ttc.tasuki.org/' target='_blank'>side-by-side comparison</a> of different dao-de-jing translations and for Open-sourcing their <a href='https://github.com/tasuki/side-by-side' target='_blank'>side-by-side visualization site template</a>⋰">> <</cycle>> \ \ \ \持而盈之，不如其已 is Referencing and Responding to Confucian scholar xun-zi's description of how a misshapen or "tilting" vessel would fall over when fully filled \<<cycle "$answer">> <<option "⋰">> <<option "⋰footnote in lao-zi section in //readings in classical chinese philosophy (2001)// for Making this link⋰">> <<option "⋰bryan van norden (whom i never met because i was at yale-nus when they were at vassar and vice versa, and because i did not yet see the importance of chinese philosophy then and 'did i dream of the butterfly or is it dreaming of me now' was just one of various college-wide inside jokes at yale-nus that was Cohering us) and philip ivanhoe for Editing and Compiling //readings in classical chinese philosophy (2001)//⋰">> <<option "⋰those who made yale-nus college possible and what it is, among many things a liberal arts college with a common curriculum that decentered western ontoepistemologies⋰">> <<option "⋰daniel ng, for your mentorship at yale-nus and for humoring my heathenness, and perhaps most significantly for lending me your copy of //readings in classical chinese philosophy (2001)// for //philosophy and political thought i (2015)// class, which i have yet to return and which i have read more of in the past year than when it sat on my shelf at yale-nus⋰">> <<option "⋰yale-nus college, for a non-western centric liberal arts education at the right brief blip of time for me in singapore⋰">> <<option "⋰agnes ho, my mother, among many many other things pushed me to go to yale-nus if only because she wanted me to remain closer to her⋰">> <</cycle>>. confucianism seeks to rectify names, Requiring that even wine vessels be appropriately named, while daoism is Attending to the gaps between Naming and the [[unnamed|Notnaming]] <<cycle "$answer">> <<option "⋰">> <<option "⋰anthony c. yu for Contextualizing daoism as response to confucianism in //Reading the \"daodejing\": ethics and politics of the rhetoric (2003)// in //chinese literature: essays, articles, reviews (clear) vol. 25//⋰">> <</cycle>>. and if we read xun-zi's example as advocating for a condemnation of the crooked vessel in place of a straighter one representative of implementing more rules and structure, the dao-de-jing suggests a more intuitive and responsive approach to avoid spilling by aligning one's pouring with the natural constraints of the vessel at hand, without denigration or excess. \ \ \ \ \ \\ > <<cycle "$answer">> <<option "大國者下流，天下之交，天下之牝。">> <<option "a great nation flows down to be the world’s pool, the female under heaven">> <<option "power flows down to every level of existence like a river to the ocean. ">> <<option "a big country is like a Low-lying land. it’s like the Meeting ground of the world. it’s like the female of the world. ">> <<option "The polity of greatness runs downhill like a river to the sea, joining with everything, woman to everything. ">> <</cycle>> <<cycle "$answer">> <<option "⋰">> <<option "⋰//lao-zi// \/ //dao-de-jing (475 bc - 221 bc warring states reproduction)// for Clarifying Virtuing in relation to virtue, and those that contributed to the Finding, Preserving, and Punctuating of <a href='https://ctext.org/dao-de-jing' target='_blank'>this copy</a>; this is section 38 with my added line breaks⋰">> <<option "⋰donald sturgeon for Designing, Editing, and Maintaining <a href='https://ctext.org' target='_blank'>//chinese text project//</a> with //digital scholarship in the humanities (2019)// for Providing public digital access to the //dao-de-jing// and other chinese texts⋰">> <<option "⋰stephen addiss & stanley lombardo for Translating the first english copy //(1993)// of 大國者下流，天下之交，天下之牝。 from chapter 61 provided here, and for the lines \"to be the world's pool\", which is where Nourishing happens⋰">> <<option "⋰ron hogan for Translating the second english copy //(2004)// of 大國者下流，天下之交，天下之牝。 from chapter 61 provided here, and for Reminding Us power cannot be held ⋰">> <<option "⋰agnieszka solska for Translating the third english copy //(2005)// of 大國者下流，天下之交，天下之牝。 from chapter 61 provided here, and for the lines \"the meeting ground of the world\", which is where Gathering happens⋰">> <<option "⋰ursula k. le guin for Translating the fourth english copy //(2005)// of 大國者下流，天下之交，天下之牝。 from chapter 61 provided here, and for the lines \"like a river to the sea\", for the synchronocity with Freeing Palestine in the present moment⋰">> <<option "⋰vít brunner for the immensely helpful and powerful <a href='https://ttc.tasuki.org/' target='_blank'>side-by-side comparison</a> of different dao-de-jing translations and for Open-sourcing their <a href='https://github.com/tasuki/side-by-side' target='_blank'>side-by-side visualization site template</a>⋰">> <</cycle>> \ \ \ \下流 is Rejoinding to its use in the (confucian) //analects//: "the gentleman dislikes Living in \<<cycle "$answer">><<option "下流">><<option "xia-liu">><<option "low places">><</cycle>> where all the foul things under heaven collect" <<cycle "$answer">> <<option "⋰">> <<option "⋰the //analects (~200bce-~200)// for its own dedication to the cultivation of good⋰">> <<option "⋰arthur waley for Translating //analects (~200bce-~200)// in //the analects of confucius (1938)//⋰">> <<option "⋰philip j. ivanhoe for Charting the dao-de-jing's inversion of 下流 with //the analects of confucius (1938)// in //the daodejing of laozi (2003)//⋰">> <</cycle>>, Recognizing that power resides in the lowest places, and in continuously Flowing water to the lowest places. \ \ \ \daoism is Finding [[paradox|with paradoxing]] in confucian [[virtue|Virtuing]]. \

<h1>with humaniting</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap: Environmental Humanities (EH), Digital Humanities (DH)" "where the author situates their $res within the appropriate $legi."', no: '1. | A. | I. | 1.1', '#legi': 'non-$legi2|$legi2', legi2: 'disciplines | fields | scholarly silo | discipleships', res: 'research | work | practice | scholarship', }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \ \\ > each of us graduate students on the Convening committee, at various stages of study and across many different forms of inquiry, expressed the desire to continue precedents within the environmental humanities of nimbleness, experimentation, unabashed Borrowing, reuse, and recombination. essentially, we wished to resist what we discussed as “epistemological enclosure,” the standardization and institutional Legitimizing of Emerging methods that can often lead to their political neutralization. <<cycle "$answer">> <<option "⋰">> <<option "⋰kat caribeaux for Characterizing eh and Laying out their hopes With their eh symposium, Suggesting \"that it is precisely through ecological, cultural, and political attunement to forms of stasis and change, climatic and atmospheric flux, as well as epistemic and methodological discontents that we may encounter new modalities of praxis and thought\" in their opening remarks at //(at)tension (2024)//, the inaugural symposium organized by //lime// of the environment, culture, and society cluster at northwestern university⋰">> <<option "⋰the //(at)tension (2024)// Organizing committee for Imagining, Inviting, and Including⋰">> <<option "⋰gríma irmudóttir and erik nuding for the hospitality and Inviting me to //the block museum of art//'s Screening of //seed time: wild relatives (2018)// by jumana manna: \"a seed is like love in the heart of humans, Planting hearts will put out the fires of war\"⋰">> <<option "⋰the Evening fog over lake michigan that freed the boundaries between land, lake, and sky⋰">> <<option "⋰rina talaba and vincent for Bringing me to rogers park and Sharing an afternoon with me by the shores of lake michigan⋰">> <<option "⋰fiona summers for linking me up with rina when you found out i was going to chicago⋰">> <</cycle>> \ \ \ \Understanding <<cycle "$answer">><<option "the environmental humanities">><<option "the ecological humanities">><<option "eh">><</cycle>> as "a broad domain of scholarship" that brings interdisciplinary approaches to bear on "environmental challenges of our time" by engaging with "fundamental questions of meaning, value, responsibility and purpose in a time of rapid, and escalating, change"; straddling "a difficult space of simultaneous critique and action" and challening "disciplinary fields of inquiry" <<cycle "$answer">> <<option "⋰">> <<option "⋰deborah bird rose, thom van dooren, matthew chrulew, stuart cooke, matthew kearnes, and emily o'gorman for this definition of eh in //thinking through the environment, unsettling the humanities (2012)// in //environmental humanities vol 1, no. 1⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <</cycle>>. \ \ \\ deborah and her compatriots' opening to the first volume of the //environmental humanities// journal is Building on the work of val plumwood, key [[dualisms|with dualisms]] destabilizer, in particular what val has identified as the two central tasks of eh: "to resituate the human within the environment, and to resituate nonhumans within cultural and ethical domains"; in sum, to "overcome the nature/culture binary" <<cycle "$answer">> <<option "⋰">> <<option "⋰val plumwood for Outlining the tasks Underlying eh in //environmental culture: the ecological crisis of reason (2002)//⋰">> <<option "⋰deborah bird rose, thom van dooren, matthew chrulew, stuart cooke, matthew kearnes, and emily o'gorman for Answering val's call in //Thinking through the environment, Unsettling the humanities (2012)// in //environmental humanities vol 1, no. 1⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <</cycle>>. in this way, the work of eh is the work of [[Destabilizing|with paradoxing]] [[dualisms|with dualisms]], which We are [[Continuing|Brewing tea for ourselves and our sorrows]] here. \ \ \\ > What would it look like to practice as thinkers, scholars, writers, artists, and citizens the art and labor of building a commons in which we can and must be generous, even boisterous, rather than frugal and parsimonious, with our desire to talk about the ecologies of our planet, our institutional lives, and our local worlds? <<cycle "$answer">> <<option "⋰">> <<option "⋰stephanie leMenager and stephanie foote for more Figuring of eh in the //editor's column (2014)// of //resilience: a journal of the environmental humanities vol. 1, issue 1//⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <</cycle>> \ \ \\ Stressing the need to be Braiding critique with action, the first volume of //Resilience: A Journal of the Environmental Humanities// is Echoing Identifying eh as brand of "interdisciplinarity and public intellectualism" in Assisting the "inadequacies of narrative and imaging that haunt the efforts of social scientists, natural scientists, and policy makers" With [[Practicing|with practicing]] <<cycle "$answer">> <<option "⋰">> <<option "⋰stephanie leMenager and stephanie foote for more Figuring of eh in the //editor's column (2014)// of //resilience: a journal of the environmental humanities vol. 1, issue 1//⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <</cycle>>. \ \ \\ > why, we asked ourselves, in a world in which information flows more freely than ever before, are we pushed to ever greater specialization? why must we write to our fields rather than from our fields? <<cycle "$answer">> <<option "⋰">> <<option "⋰stephanie leMenager and stephanie foote for Questioning disciplinary boundaries in the //editor's column (2014)// of //resilience: a journal of the environmental humanities vol. 1, issue 1//⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <</cycle>> \ \\ in my first piece of Writing within my eh program, in august 2023, i am Pondering on stephanies' piece in a reading response paper: "in their first journal issue, the two editors included non-traditional academic text forms such as manifestos and conversation logs, as well as some visual arts. however, it remains an academic journal, with its limitations to accessibility and audienceship by virtue of its designated format. could a manifesto buried within a new journal to be unpackaged and repackaged by academics be considered any more accessible to the non-academic?" [[⋰ing|with ⋰ing]] stephanies for [[Birthing|with positioning]] [[Patterning|with patternfaring]]. \ \ \\ > how to get out of the ivory tower and into the streets, literally or virtually, without losing our analytical acuity and, in the meantime, improving our competency as narrators and makers of culture. how to do scholarship and life as complementary ventures, in short. <<cycle "$answer">> <<option "⋰">> <<option "⋰stephanie leMenager and stephanie foote for Promoting the Braiding of scholarship and Practicing in the //editor's column (2014)// of //resilience: a journal of the environmental humanities vol. 1, issue 1//⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <<option "⋰alexis gumbs for your guidebook on marine life, //undrowned (2020)//, Stemming from your long running public facing Instagram posts, Delivering observations and lessons accompanied by meditations that can be added in a daily practice, Being utilized by your readers (Including me) as Writing prompts\; whose grooves my work is Running in⋰">> <<option "⋰the red nation for Outlining the shortcomings of environmental efforts such the green new deal, and Following your critique with an outline of a alternate \"collective climate action\" plan that also draws from and is iteratively revised with activists, politicians, and other comrades, in //the red deal ()//⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting alexis' and the red nation's texts in and for our Feeling through them Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for Demonstrating how to do this in exemplary ways, every day⋰">> <</cycle>> \ \ \\ \Transdiciplining two transdiciplines, <<cycle "$answer">><<option "eh">><<option "the environmental humanities">><<option "the ecological humanities">><<option "the green humanities">><</cycle>> is Meeting the <<cycle "$answer">><<option "the digital humanities">><<option "the computational humanities">><<option "dh">><</cycle>> here. \ \\ > how can we [[listen|with finding]] across species, across extinction, across harm? how does echolocation, the practice many marine mammals use to [[navigate|with navigating]] the world through bouncing sounds, change our understandings of “vision” and visionary action? is social media already [[a technology of bounce|with ⋰ing]], of throwing something out there and seeing what comes back? <<cycle "$answer">> <<option "⋰">> <<option "⋰facebook, instagram, tumblr, reddit, and any other social media i've participated and am Participating in, for Affording Listening, Atteunement, Connection, Amplification, Creation, despite shittier entanglements⋰"> <<option "⋰alexis gumbs for your guidebook on marine life, //undrowned (2020)//, Stemming from your long running public facing Instagram posts, Delivering observations and lessons accompanied by meditations that can be added in a daily practice, Being utilized by your readers (Including me) as Writing prompts; whose grooves my work is Running in⋰">> <<option "⋰brett clark and your class //foundations: environmental humanities (2023)//, for Inviting this text in and for our Feeling through it Together⋰">> <</cycle>> \ \\ dh "take account of the plasticity of digital forms and the way in which they point towards a new way of working with representation and mediation, what might be called the digital ‘folding’ of memory and archives, whereby one is able to [[approach culture in a radically new way|with cinematographing]]" <<cycle "$answer">> <<option "⋰">> <<option "⋰Introduction: Understanding the Digital Humanities, Berry, 2012, p. 2⋰">> <</cycle>>. [[Patternfaring|with patternfaring]] makes use of digital forms in one way or another, Employing their radical potentiality for Incubating Paradoxing. dh is not only Studying digital media and cultures as texts, but also [[Designing|with patternfaring]] and [[Making|with ⋰ing]] them firsthand <<cycle "$answer">> <<option "⋰">> <<option "⋰wendell piez for Highlighting the \"reciprocal and complementary project" of dh to \"the development and application of high technology to learning and its dissemination\" in //something called digital humanities (2008)// in //digital humanities quarterly vol. 2 issue 1//, and in //Defining digital humanities: a reader (2016)//⋰">> <<option "⋰melissa terras, julianne nyhan, and edward vanhoutte for Curating and Editing //Defining digital humanities: a reader (2016)//, Staging an encounter with wendell's work⋰">> <</cycle>>. in this way, dh is Sharing the same [[aspirations|with purposing]] as eh and [[Patternfaring|with patternfaring]] in [[Carrying out|with practicing]] both critique and action — it is Enfolding the digital not only as object of study, and as means of [[Carrying out|with practicing]] research, but as provocation to incite new perspectives on "meaning, value, responsibility and purpose" <<cycle "$answer">> <<option "⋰">> <<option "⋰deborah bird rose, thom van dooren, matthew chrulew, stuart cooke, matthew kearnes, and emily o'gorman for Carrying these aspirations in //Thinking through the environment, Unsettling the humanities (2012)// in //environmental humanities vol 1, no. 1⋰">> <<option "⋰danielle endres for Introducing this text through her //environmental leadership (fall 2023)// class⋰">> <</cycle>>. \ \\ > digital humanities is less a unified field than [[an array|with ⋰ing]] of convergent [[practices|with practicing]] that explore a universe in which print is no longer the primary medium in which knowledge is produced and disseminated <<cycle "$answer">> <<option "⋰">> <<option "⋰anne burdick, johanna drucker, peter lunenfeld, todd presner, and jeffrey schnapp for this definition or lack of one in //digital humanities (2012)//⋰">> <<option "⋰chris ingraham for Referring me to your discussion of transdiciplinarity and the digital humanities' resistance to definition in //theory in a transdisciplinary mode: the rhetoric of inquiry and digital humanities (2015)// and for Leading me to this resistance of definition⋰">> <</cycle>> \ \\ \\ \<<set $op1 = { start: '$var ', var: '\'man\'made | craft | media' }>>\ Aiding in the destabilization of dualisms, dh is Complicating the boundaries between disciplines, the digital and non-digital, and between nature and \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>>. while dh is Being subject to "traditional rigid notions of separation and dualism that characterise our contemporary model of knowledge creation" that is Promoting "a narrative which has paired computational methods with exactness and neutrality, rigour and authoritativeness whilst stigmatizing consciousness and criticality as carriers of biases, unreliability and inequality”, it is Illuminating how "division in disciplines is not only unhelpful and conceptually limiting, but [...] incompatible with the current reality" <<cycle "$answer">> <<option "⋰">> <<option "⋰lorella viola for Connecting dh to dualisms in //the humanities in the digital: beyond critical digital humanities(2023)//⋰">> <</cycle>> \ \\ > [[none of us really knows|with daoing]] what digital humanities is <<cycle "$answer">> <<option "⋰">> <<option "⋰anne burdick, johanna drucker, peter lunenfeld, todd presner, and jeffrey schnapp for this definition or lack of one in //digital humanities (2012)//⋰">> <<option "⋰chris ingraham for Referring me to your discussion of transdiciplinarity and the digital humanities' resistance to definition in //theory in a transdisciplinary mode: the rhetoric of inquiry and digital humanities (2015)// and for Leading me to this resistance of definition⋰">> <</cycle>> \ \ \<<set $op2 = { start: '$var ', var: 'ontologies | epistemologies | cosmologies | <<link "practices" "with practicing">><</link>>' }>>\ dh is Showing how digital objects and computational processes are not necessarily homogenous or superior in Producing some higher standard of [[objectivity|with particularizing]], but rather reflect and enable different \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>. conversely, it highlights how "people keep pretending they can make things hierarchical, categorizable and sequential when they can't" <<cycle "$answer">> <<option "⋰">> <<option "⋰theodor h. nelson for Highlighting how dh is Approaching a true nonlinearity in your self-published //computer lib\/ dream machines (1987)//⋰">> <<option "⋰garry ing for Leading me to theodor's work and for your beautiful Demonstration on the affordances of the web in //<a href='https://viewsource.info/' target='_blank'>a view source web (2024)</a>// in //the html review issue 3//⋰">> <</cycle>>. Understanding media, a key object of study for dh, as a function of communication, an intermediary that is Reconfiguring Leaning and is not limited to 'manmade' artifacts but Extending the medially and modally mixed, from a gesture to the entire planet <<cycle "$answer">> <<option "⋰">> <<option "⋰jørgen bruhn for Bridging eh and dh in //towards an intermedial ecocriticism// in //beyond media borders, vol. 2 (2021)//⋰">> <<option "⋰lars elleström for Including and Editing jørgen's work in //beyond media borders, vol. 2 (2021)//⋰">> <</cycle>>. \ \\ \<<set $op3 = { start: '$var ', var: 'a $var2 $var3|<<link "Practicing" "with practicing">><</link>>', var2: 'soft|tiny|handmade|multiplayer', var3: 'computing|internet|technology' }>>\ Following lorella's dh, a "revolutionary rather than an evolutionary approach to the digital" <<cycle "$answer">> <<option "⋰">> <<option "⋰lorella viola for (re)(con)Figuring dh in //the humanities in the digital: beyond critical digital humanities(2023)//⋰">> <</cycle>> — not Incorporating digital technology as gradual adjustments and Keeping the Existing model of knowledge creation intact but Dissolving medial categories, Upending disciplinary chalk marks. Following [[those outside the academy|with cinematographing]] Advocating for \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 1s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> <<cycle "$answer">> <<option "⋰">> <<option "⋰katherine yang for //<a href='https://kayserifserif.place/work/manifesto/' target='_blank'>on being friends with our computers: an invocation for soft tech (2021)</a>//⋰">> <<option "⋰spencer chang for //<a href='https://www.spencerchang.me/posts/our-internet/' target='_blank'>our internet (2022)</a>// in //tiny internets//⋰">> <<option "⋰j. r. carpenter for //<a href='https://luckysoap.com/statements/handmadeweb.html' target='_blank'>a handmade web (2016)</a>// in //uniformagazine//⋰">> <<option "⋰matt webb for //<a href='https://interconnected.org/home/2024/09/05/cursor-party' target='_blank'>every webpage deserves to be a place (2024)</a>// in //interconnected//⋰">> <</cycle>>. \ \\ > Everything is deeply [[interwingled|Brewing tea for ourselves and our sorrows]]. in an important sense [[there are no 'subjects' at all|with acting]]; [[there is only all knowledge|with daoing]], since the cross-connections among the myriad topics of this world simply [[cannot be divided up neatly|with particularizing]] <<cycle "$answer">> <<option "⋰">> <<option "⋰theodor h. nelson for Interconnecting in your self-published //computer lib\/ dream machines (1987)//⋰">> <<option "⋰garry ing for Leading me to theodor's work and for your beautiful Demonstration on the affordances of the web in //<a href='https://viewsource.info/' target='_blank'>a view source web (2024)</a>// in //the html review issue 3//⋰">> <</cycle>>

<h1>with posthumaning</h1>\ \<<set $intro = { start: 'or "$no $legi.cap: Posthumanism" "where the author breaks down the main $legi of <<link "patternfaring" "with patternfaring">><</link>> — the $mod of posthumanism, and how it synergizes with <<link "daoism" "with daoing">><</link>> to lay the groundwork for a $mod of <<link "paradox" "with paradoxing">><</link>>, and <<link "practice" "with practicing">><</link>> as $met.', no: '1. | A. | I. | 1.1', '#legi': 'theoretical underpinning | literature reviewed | background research', mod: 'philosophy | ontology | tradition | framework | epistemology | cosmology', obs: 'obscurity | footnote | margin | afterthought', met: 'methods | methodology | epistemology | analytical framework | medium' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ <</replace>> \<</repeat>> \<</silent>> \ \ \\ > posthumanism is a 'post' to the notion of the 'human,' located within the historical occurrence of 'humanism'". <<cycle "$answer">> <<option "⋰">> <<option "⋰francesca ferrando⋰">> <</cycle>> \ \ \\ Prefixing 'post' is Pointing to a temporal period Occurring after the prefixed. however, post prefixed is not cleanly Separating from what precedes it, but a recognition of its Ongoing influence — the signifier of postcolonialism is Recognizing that colonialism is not an event that has passed but rather a Continuing influence Manifesting in new forms. posthumanism is Charting what comes after the era of the human and/or what is after humanism, as well as its Ongoing influences. \ \ \\ posthumanist scholars and artists have sought to destabilize <<linkappend "the kantian human">> ("by 'human' we mean that creature familiar to us from the enlightenment and its legacy" <<cycle "$answer">> <<option "⋰">> <<option "⋰max liboiron, for Demonstrating and Practing anticolonialism through Footnoting as Interrupting, using \"footnotes [to] build a world full of thinkers whom [you] respect\", in //pollution is colonialism (2021)//; (here i am Sumushing those textual worlds into closer company so they may more [[clearly|with particularizing]] reflect the entanglement that is Being and Knowing⋰">> <<option "⋰//pollution is colonialism (2021)//, a teacher of methodology, "where methodology is understood as a way of being in the world. An ethic, if you like that word better"⋰">> <<option "⋰erin, for Referring to the book as collution is polonialism and Inciting some mirth for the Both of us at the end of a Working session Together at roots sugarhouse⋰">> <<option "⋰roots sugarhouse, for Emaling about a clover treasurehunt and Reducing the friction in Writing just Enough for a day⋰">> <<option "⋰lisa swanstrom and danielle endres, for Reviewing earlier conceptions of my project and Suggesting this imaginative text⋰">> <<option "⋰ataya cesspooch and your class //Indigenous Land, Life, and Power (2025)//, for Inviting this text in and Holding space for our conversation With it over zoom despite your illness⋰">> <</cycle>>)<</linkappend>>, and by extension, anthropocentric paradigms such as dualisms in their work. Barad writes that a "posthumanist account calls into question the givenness of the differential categories of “human” and “nonhuman,” examining the practices through which these differential boundaries are stabilized and destabilized.”[^32] \ \ \\ Posthumanism approaches to the destabilization of the Kantian human and the dualistic pair of the human/nonhuman largely revolve around reconfiguring understandings of life and agency. On the former, Braidotti and Ferrando focus on the distinction of zoē and bios: zoē they describe as a type of generative, self-organizing, and dynamic force that includes all beings, while bios is, as part of the throughline of dualisms, conceived as a higher order political existence derived from mastery of logos, reason and language, and exclusively reserved for the human.[^33] This echoes Barad’s questions from a decade earlier: “How did language come to be more trustworthy than matter? Why are language and culture granted their own agency and historicity while matter is figured as passive and immutable, or at best inherits a potential for change derivatively from language and culture?”[^34] \ \ \\ Underlying this split between zoē and bios and the privileging of the latter is, then, a question of how to recognize, highlight, and respect the agency of the former. Let us look at a few responses to this question. Bennett points to “a more distributive agency” and floats an idea of “thing-power”, building on Bruno Latour’s attempts to move away from anthropocentrism in his characterization of an actant as “a source of action that can be either human or nonhuman; it is that which has efficacy, can do things, has sufficient coherence to make a difference, produce effects, alter the course of events”.[^35] However, Ferrando believes that Bennett’s call to treat non-humans more carefully, strategically, and ecologically “runs the risk of turning their existence into a humanistic assimilation, which dissolves the original encounter with alterity, in a homogenization and reduction of the difference to the same”.[^36] Nonetheless, while I agree with the risk and the tension in Bennett’s proposed treatment, I think there is also another to be mindful of — in assuming that we are able to act beyond trying to transcend our currently inhabited perspective, we might approach the transhumanist amplification of humanism that Wolfe calls out. \ \ \\ Barad argues for an “relational ontology”, drawing from Niels Bohr’s work on quantum theory to dispel the illusion of of things, “relata”, or independent objects being the “primary epistemological unit” behind phenomena, and instead reveal them as semantic units emerging from “agential cuts” that enact boundaries. Ferrando is more partial to Barad’s framework, as it does not seat humans as preceding action but rather emerging from action, but she thinks that relations shouldn’t hold primacy over relata as well. \ \ \\ Braidotti, like Bennett, draws heavily from Spinoza and calls for changes in the “micro-practices of everyday life” to generate hope in her reformulation of agency. She advocates for “a partial form of accountability, based on a strong sense of collectivity, relationality and hence community building.“ \

\ \the green glass door begins with an innocuous declaration of something Going into the door, and another failing to. "Madi's bottle can go through the green glass door, but their jacket can't." \ \ \you look at their jacket. huh. small door. other coconspirators throw out a few more examples. "their boots can, but their socks can't." \ \ \Thinking it must have Something to do with things that can hold water, you, an unsuspecting victim, posit "can their mug go through the green glass door?" \ \ \a coy "well, no, but the coffee inside can." \ \ \ah, you think, madi borrowed llivia's socks, and while they brought the coffee to the trip, you don't think that mug is theirs! Was it olivia's too? "okay, so madi can go through the green glass door, but olivia can't?" \ \ \"no, madi and olivia both cannot go through the green glass door... but savannah can." \ \ \what the fuck is this sorcery, you think. more examples are thrown out to bait people to keep playing. some start to get it, and suddenly they are green glass door experts, Firing off the most nonsensical shit you've heard since last night's game about the magic paintbrush. \ \ \<<cycle "$answer">> <<option "\"the moon can, but the sun can't.\"">> <<option "\"yeah, so coffee can enter, but tea can't.\"">> <<option "\"balloons can enter, but not helium!\"">> <</cycle>> \ \ \"females can, and males can't?" \ \ \"nope, both can't. oh, but queers can!" \ \ \"can the stars go through the *door*?" \ \ \"nope. Neither can the clouds, or any of the planets, really. but your butt can." \ \ \"doors can, but windows can't." \ \ \"ah, so light cannot go through, but darkness can?" \ \ \"yeah. what else?" \ \ \emboldened by finally getting one right, you venture "leaves can't, but roots can?" \ \ \"yes. what else?" \ \ \you finally got it, you think. you punch your ticket into the in-group with "Birds can't, but earthworms can." \ \ \"nope, both can't. Well, sparrows can though. I told you they don't got it yet!" the sorcerers share a cackle at your expense once more. \ \ \what does the moon have in common with my butt, you ponder. you agonize over each example, try to form some sort of structure, guiding principles, a theory of everything to map out what this damn door lets in and keeps out. and then you get it. You finally get it. \ \ \"so books can enter, but words can't?" \ \ \your tormenters, most of whom are also long done with the gag, sense an end to your misery. "yes. and?" \ \ \"so can footballs. balloons. this grass." \ \ \"oh god, okay we can finally move on from this game", one of them exclaims. \ \ \and maybe the magic of the green glass door has also been dispelled for you by now, for its mechanisms are more perceptible in writing. like with most other dastardly campfire games, they don't have Anything to do with the essence of the things invoked at all. Nothing about their size or shape, whether they could fit in an actual door, or their color, their pliability, their strengths or limitations, their relationship to water, the sky, each other. just the presence or absence of two consecutive letters in their signifier in the english language. \ \ \[[i regret Playing this game, get me back to the part about destabilizing dualisms|with dualisms]] \

<h1>with patternfaring</h1>\ \ \<<set $intro = { start: 'or "$no $legi.cap" "where the author introduces yet one more unnecessary piece of jargon in the orbits of posthumanism, daosim, and companion-specieism as another center around which the author\'s $prac within the university of utah\'s environmental humanities program constellate — patternfaring enfolds some of the $prac, specifically the ones up for $rep; however, it is here discussed as a practice in itself through how it monstrosifies the academic $doc through place cultivation and <<link "citational expansion" "with ⋰ing">><</link>>."', no: '1. | A. | I. | 1.1', '#legi': 'introduction | preamble | what is patternfaring? | title', work: 'work | competency | mastery | effort | enough', prac: 'proof of $work | practices', rep: 'critique | evaluation | showcase | report', doc: 'form | paper | genre | paradigm | article | process' }>>\ \//<<= RiTa.grammar($intro).expand()>>// <<silent>> <<repeat 2s>> <<replace "#para">> \//<<= RiTa.grammar($intro).expand()>>//\ \<</replace>> \<</repeat>> \<</silent>> \ \\ > i am not so concerned with how we can dismantle the master’s house, that is, which sets of theories we use [[to critique colonialism|with purposing]]; but i am very concerned with how we (Re)build our own house. i have [[spent enough time|Clothing Our knees to toes With brine deposits]] Taking down the master’s house, and now i want most of my energy to go into Visioning and Building our new house <<cycle "$answer">> <<option "⋰">> <<option "⋰melanie k yazzie and cutcha risling baldy for Figuring Prefiguring this poetically, in //Introduction: Indigenous peoples and the politics of water (2018) in decolonization: indigeneity, education \& society vol. 7, no. 1//⋰">> <<option "⋰audre lorde's essay and statement \"the master’s tools will never dismantle the master’s house\" for Questioning the limits of sanctioned Changemaking and drawing attention to what in Underlying methods⋰">> <<option "⋰ataya cesspooch and Our class //indigenous land, life, and power (2025)//, for Inviting melanie and cutcha's text in and for our Feeling through it Together⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for all your inspiration, care, and wisdom⋰"> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰the great salt lake for Using me as conduit and Acting through me⋰">> <</cycle>> \ \ \ \<<set $op1 = { start: '$var ', var: 'water | light' }>>\ \<<set $op2 = { start: '$var ', var: 'water | light' }>>\ \<<set $op3 = { start: '$var ', var: 'bodies | organs' }>>\ \<<set $op4 = { start: '$var ', var: 'path across the entire Way | Way across the entire path' }>>\ \<<set $op5 = { start: '$var ', var: 'you and us | ingroup and outgroup | here and tomorrow | manifested and to manifest | empire and colony' }>>\ \<<set $op6 = { start: '$var ', var: 'attention | awareness | interconnectedness | humility | reverence | care | awe' }>>\ \<<set $op7 = { start: '$var ', var: 'ground | earth | soil | concrete | asphalt | vinyl | wood | brick' }>>\ \see how the \<<= RiTa.grammar($op1).expand()>><<silent>> <<repeat 2s>> <<replace "#sp1">> \<<= RiTa.grammar($op1).expand()>>\ <</replace>> <</repeat>> <</silent>> gives body to \<<= RiTa.grammar($op2).expand()>><<silent>> <<repeat 2s>> <<replace "#sp2">> \<<= RiTa.grammar($op2).expand()>>\ <</replace>> <</repeat>> <</silent>>, Dancing fibers of sineous glass Breathing <<cycle "$answer">> <<option "⋰">> <<option "⋰mukuntuweap, the straight river of the southern paiute⋰">> <<option "⋰falling water for Steadiying me with your deep song⋰">> <<option "⋰light, for your insistence⋰">> <</cycle>>. this is a river whose heads and tails are Resting in faraway lands, not unlike the heads and tails of most rivers. they can sometimes be heard if We're Stilling the mind and Listening for where it's Pouring <<cycle "$answer">> <<option "from">> <<option "into">> <</cycle>> other \<<= RiTa.grammar($op3).expand()>><<silent>> <<repeat 3s>> <<replace "#sp3">> \<<= RiTa.grammar($op3).expand()>>\ <</replace>> <</repeat>> <</silent>> of Our body. and no land is truly faraway if there is no Cleaving of \<<= RiTa.grammar($op5).expand()>><<silent>> <<repeat 1s>> <<replace "#sp5">> \<<= RiTa.grammar($op5).expand()>>\ <</replace>> <</repeat>> <</silent>>. We can be certain the web We see Weaving here make their \<<= RiTa.grammar($op4).expand()>><<silent>> <<repeat 2s>> <<replace "#sp4">> \<<= RiTa.grammar($op4).expand()>>\ <</replace>> <</repeat>> <</silent>>. \ \ \for the Aniishinabe, [[poetry|with finding]] is Making sacred With every footfall; what follows on [[the page|with languaging]] is secondary, and a best approximation of that sacred Being. <<cycle "$answer">> <<option "⋰">> <<option "⋰chris la tray for Teaching Us this, at their poetry workshop at //Voices for the West (2025)//⋰">> <<option "⋰torrey house press for organizing //Voices for the West (2025)// and facilitating a sacred gathering of writers⋰">> <<option "⋰cait quirk, mara \"party pants\" scallon, and abigail laskey for your care, companionship, and generousity throughout every leg of the //Voices for the West (2025)// journey, from the drive to/fro salt lake city to the hikes in zion⋰">> <<option "⋰manzanita bark where you stopped us and put us in a mode of Attending on the sand bench trail with your tangled crimson body⋰">> <</cycle>>. what does it mean to make sacred a single footfall? perhaps it is to observe the weight carried by each fold of the <<cycle "$answer">> <<option "soul">> <<option "sole">> <</cycle>>, as our body is Enmeshing With a larger one, and to be <<cycle "$answer">> <<option "Threading">> <<option "Treading">> <</cycle>> in \<<= RiTa.grammar($op6).expand()>><<silent>> <<repeat 2s>> <<replace "#sp6">> \<<= RiTa.grammar($op6).expand()>>\ <</replace>> <</repeat>> <</silent>> for all that ripples when We touch \<<= RiTa.grammar($op7).expand()>><<silent>> <<repeat 3s>> <<replace "#sp7">> \<<= RiTa.grammar($op7).expand()>>\ <</replace>> <</repeat>> <</silent>>. [[⋰ing|with ⋰ing]] is one Approximating. \ \\ > [[a digital project|with humaniting]] is not just an automated version of a traditional project; it is a project conceived from the outset in terms that structure the problems and possible outcomes According to what automated and computational processes enable. <<cycle "$answer">> <<option "⋰">> <<option "⋰lorella viola for Covering the affordances of dh and the digital in //the humanities in the digital: beyond critical digital humanities(2023)//⋰">> <</cycle>> \ \ \<<set $op8 = { start: '$var ', var: 'before | after | With' }>>\ \<<set $op9 = { start: '$var ', var: 'Moving | Transforming | phenomena | dynamic | Patternfaring' }>>\ \<<set $op10 = { start: '$var ', var: 'Undying Waterfalling | Patternfaring' }>>\ \Uppercasing is [[linguistic Prefiguring|with languaging]] of [[a more Representing cosmology|with ⋰ing]]. Finding a flat rock at the water's 'edge', We are Taking a seat With riversong. \<<= RiTa.grammar($op8).expand()>><<silent>> <<repeat 2s>> <<replace "#sp8">> \<<= RiTa.grammar($op8).expand()>>\ <</replace>> <</repeat>> <</silent>> words there is [[the language of land|Placing Our hand on the flank of a ridge]]. <<cycle "$answer">> <<option "Thing">> <<option "Being">> <</cycle>> is gerund \<<cycle "$answer">> <<option "⋰">> <<option "⋰carly schnitzler for Putting me onto gertrude stein's work in a post-hoc synchronocity, whose Playing with the gerund feels synchronous to mine and which i look forward to Immersing into, via <a href='https://imaginary-acidic-neem.glitch.me/' target='_blank'>your piece</a> created at mark sample's //if, then// workshop, //Making small language models with riTa//, and for also Holding space for the computational literary with //if, then//⋰">> <<option "⋰mark sample for Putting me on to riTa.js, which drives a lot of the wordplay here, and for Introducing me to the world of your cutely coined 'small language models' of generative computational poetry, at the //dh8// conference at the university of utah, and also in your more recent //if, then// workshop, //Making small language models with riTa//⋰">> <<option "⋰daniel howe for the open-source gift of riTa.js and for personally Helping me to troubleshoot an error in Fetching the library⋰">> <<option "⋰zach whalen for Inviting me to the //if, then// community, and for Sharing your own Interesting environmental+digital humanities work at //keystone dh 2024//, like your generative novel built from your hiking data and integerated localized literature (which might have been one of the first seeds of some of this work)⋰">> <<option "⋰elisa beshero-bondar and the rest of the Organizing committee both at penn state erie and elsewhere for your hospitatlity, care, and labour Going into //keystone dh 2024//⋰">> <<option "⋰elizabeth \"lizzie\" calloway for Telling us about //dh8// and extending an invitation to attend⋰">> <<option "⋰gertrude stein and your work that i look forward to Familiarizing myself with⋰">> <</cycle>> and present participle — always \<<= RiTa.grammar($op9).expand()>><<silent>> <<repeat 2s>> <<replace "#sp9">> \<<= RiTa.grammar($op9).expand()>>\ <</replace>> <</repeat>> <</silent>>, always only a noun when Freezing a miniscule slice of reality's \<<= RiTa.grammar($op10).expand()>><<silent>> <<repeat 1s>> <<replace "#sp10">> \<<= RiTa.grammar($op10).expand()>>\ <</replace>> <</repeat>> <</silent>> — [[Acting precedes actors|with acting]] \<<cycle "$answer">> <<option "⋰">> <<option "⋰karen barad for Questioning \"why do we think that the existence of relations requires relata?\" and Figuring instead an agential realist account and relational ontology in //posthumanist performativity: toward an Understanding of how matter comes to matter (2003) in signs: journal of women in culture and society//⋰">> <<option "⋰chris ingraham for Curating and Framing texts like these in Our class //rhetorical posthumanism (2024)//⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for all your inspiration, care, and wisdom⋰"> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰the great salt lake for Using me as conduit and Acting through me⋰">> <</cycle>>. \ \ \ \//artist statement //patternfaring// is a interactive web-based reimagining of the academic paper. It eschews linearity for a network of nodes with multiple entrances, exits, and pathways between them. It foregrounds the role of inumerable communities behind knowledgemaking by casting acknowledgements and refernces in spotlights too bright to ignore, building on citational practices inspired by Ross Gay's "covering" and "nonpossessive undeclared citationality", Max Liboiron's "doing good relations within a text, through a text", and CSS' (Laura Coombs, Laurel Schwulst, Mindy Seu) "tracing not only the source of a quote but the learning trail that supports and surrounds it". \// \ \ \ \<<set $op11 = { start: '$var', var: 'waterlight | lightwater' }>>\ \Sitting Our Attention With the Glistening mosquito flights of \<<= RiTa.grammar($op11).expand()>><<silent>> <<repeat 1s>> <<replace "#sp11">> \<<= RiTa.grammar($op11).expand()>>\ <</replace>> <</repeat>> <</silent>>, and Letting it familiarize itself with those of Our mind. the patterns are too complex to [[incohere with precision|with particularizing]], but when We close Our eyes its essence is Searing in with certainty. \ \ \Murmuring of water is filling Us up as We turn around and let foot fall With sacredness. \\ > metaplasm is my favorite trope these days. It means Remolding or Remodeling. I want my Writing to be read as an orthopedic practice for Learning how to remold kin links to help make a kinder and unfamiliar world. <<cycle "$answer">> <<option "⋰">> <<option "⋰donna haraway for Remolding Remolding, in //the haraway reader (2004)//⋰">> <<option "⋰marriot library for Leading me to this book as the only haraway book it had available at the time, and this synchronicity⋰">> <<option "⋰university of utah environmental humanities program for Holding and Nurturing a place for radical Learning, and for my Placemaking⋰">> <<option "⋰the galloping cohort for all your inspiration, care, and wisdom⋰"> <<option "⋰cory pike and danielle endres for Battling and Shielding Patternfaring from administrative Impositions⋰">> <<option "⋰jeffrey mccarthy and the 2023 admissions committee for seeing something in my proposed work and apologies for its metamorphosis⋰">> <<option "⋰the great salt lake for Using me as conduit and Acting through me⋰">> <</cycle>> \