Photo of '52 Buick at Basch Farm, A Part of Sleeping Bear Dunes National Lakeshore (SLBE) [Re]Discoveries
ANNOTATED BIBLIOGRAPHY Some Essentials for[Re]Discoveries
| carr_e._s._2021_learning_how_not_to_know.pdf |
Carr, E. S. (2021). Learning How Not to Know: Pragmatism,(In) expertise, and the Training of American Helping Professionals. American Anthropologist.
E.S. Carr’s article Learning How Not to Know: Pragmatism,(In) expertise, and the Training of American Helping Professionals in the American Anthropologist describes the role of Motivational Interviewing (MI) introduced in the early 1980s by psychologist Dr. William R. Millerin to the arena of serving professionals in the United States using OARS to [re]discover or learn how not to know in roleplaying with their (in)expertise. It covers the four strategies behind OARS: Open Question, Affirmation, Reflections, and Summaries. Also, the article clearly states and explains how reflexability is not a stable state of self-knowledge or all-knowing. Reflexability instead is highly adaptive know-how that makes coping with and adjusting to the unfolding of life, exceptionally verbal interaction and exchange, a course which can never be fully knowable in advance, but practice and applying a method can help. OARS is grounded in central methodological principles of early American pragmatism, such as works from Charles Sanders Peirce, William James, and John Dewey, which root causality to any issue in and at the moment, not of the mind. Could OARS service to unindustrialized a mindset to reimagine or [re]discover possibilities?
E.S. Carr’s article Learning How Not to Know: Pragmatism,(In) expertise, and the Training of American Helping Professionals in the American Anthropologist describes the role of Motivational Interviewing (MI) introduced in the early 1980s by psychologist Dr. William R. Millerin to the arena of serving professionals in the United States using OARS to [re]discover or learn how not to know in roleplaying with their (in)expertise. It covers the four strategies behind OARS: Open Question, Affirmation, Reflections, and Summaries. Also, the article clearly states and explains how reflexability is not a stable state of self-knowledge or all-knowing. Reflexability instead is highly adaptive know-how that makes coping with and adjusting to the unfolding of life, exceptionally verbal interaction and exchange, a course which can never be fully knowable in advance, but practice and applying a method can help. OARS is grounded in central methodological principles of early American pragmatism, such as works from Charles Sanders Peirce, William James, and John Dewey, which root causality to any issue in and at the moment, not of the mind. Could OARS service to unindustrialized a mindset to reimagine or [re]discover possibilities?
| crellin_r.___harris_o_2021_what-difference-does-posthumanism-make.pdf |
Crellin, R., & Harris, O. (2021). What Difference Does Posthumanism Make? Cambridge Archaeological Journal, 21(3), 469-475. doi:10.1017/S0959774321000159
In the May 2021 issue of the Cambridge Archaeological Journal, Rachel J Crellin and Oliver J.T Harris distinguish What Difference Does Posthumanism Make? by claiming Posthumanisn as specially Deleuzian and explicitly feminist. Crellin and Harris draw attention to affect instead of agency and difference not as lack. The article sketches for its reader vs. precisely articulates how repositioning the role of humans in archaeology time has come. Humanism through Cartesian comparison led to dualisms and the symmetrical waves of actor/network and Object-Oriented Ontology (OOO) methods used in archaeology. Posthumanism aims to understand capacious affects (as a verb, make a difference) that emerge, not the effect (noun) result. Posthumanism rethinks differences beyond agency because difference does not operate in this manner. Instead, the difference is a productive force of differentiation that brings the world into existence. Starting from Flat Ontology opens differences that make those worlds, to how different human and non-human bodies can affect each other and be affected in turn, and how all these things are historically immanent, not transcendent. Archaeology in posthumanism resolve is not non-anthropocentric but rather post-anthropocentric, such as knowing humans are not the center of the universe.
In the May 2021 issue of the Cambridge Archaeological Journal, Rachel J Crellin and Oliver J.T Harris distinguish What Difference Does Posthumanism Make? by claiming Posthumanisn as specially Deleuzian and explicitly feminist. Crellin and Harris draw attention to affect instead of agency and difference not as lack. The article sketches for its reader vs. precisely articulates how repositioning the role of humans in archaeology time has come. Humanism through Cartesian comparison led to dualisms and the symmetrical waves of actor/network and Object-Oriented Ontology (OOO) methods used in archaeology. Posthumanism aims to understand capacious affects (as a verb, make a difference) that emerge, not the effect (noun) result. Posthumanism rethinks differences beyond agency because difference does not operate in this manner. Instead, the difference is a productive force of differentiation that brings the world into existence. Starting from Flat Ontology opens differences that make those worlds, to how different human and non-human bodies can affect each other and be affected in turn, and how all these things are historically immanent, not transcendent. Archaeology in posthumanism resolve is not non-anthropocentric but rather post-anthropocentric, such as knowing humans are not the center of the universe.
| vaughan_g._2021_the_unilateral_gift_economy_conjecture.pdf |
Vaughan, G. (2021). The unilateral gift economy conjecture. American Review of Political Economy, 16(1).
Genevieve Vaughan offers the American Review of Political Economy in The Unilateral Gift Economic Conjecture that unilateral maternal giving constitutes the universal basic economic model for all with implications. It has a logic of its own. Market exchange is a derivative of the gifting model. Market exchange contradicts gift economics and floats on the current gift economy, extracting selfless means from its depths. The two models interact, not taking unilateral gifting seriously. Renaming exploitation as the taking of unilateral gifts reveals another way to connect the dots between unwaged housework, surplus labor, and 'nature services' the gift economy provides. Gifts are qualitatively given by Homo Donans and form the actual bodies of the community. Understanding what Genevieve claims can cause profound changes in perspectives and perceived paradigms and rediscoveries to what have always been, gift of the first breath, the first tech from a nipple. Correlation to Prown's imagery, The Truth of Material Culture: History or Fiction? and Posthumanism.
Genevieve Vaughan offers the American Review of Political Economy in The Unilateral Gift Economic Conjecture that unilateral maternal giving constitutes the universal basic economic model for all with implications. It has a logic of its own. Market exchange is a derivative of the gifting model. Market exchange contradicts gift economics and floats on the current gift economy, extracting selfless means from its depths. The two models interact, not taking unilateral gifting seriously. Renaming exploitation as the taking of unilateral gifts reveals another way to connect the dots between unwaged housework, surplus labor, and 'nature services' the gift economy provides. Gifts are qualitatively given by Homo Donans and form the actual bodies of the community. Understanding what Genevieve claims can cause profound changes in perspectives and perceived paradigms and rediscoveries to what have always been, gift of the first breath, the first tech from a nipple. Correlation to Prown's imagery, The Truth of Material Culture: History or Fiction? and Posthumanism.
| yoshitani_g._e_et_al._touching_history.pdf |
Yoshitani, G. E., den Harder, E. C., Lovering, R. S., Malmquist, K. S., Meberg, J. M., & Wigton, J. D. (2021). TOUCHING HISTORY. Army History, (118), 30-36.
In G.E. Yoshitani et al., article Touching History published in Army History shows Material Culture used as a pedagogical tool for historical inquiry to support Cadets' United States national memory at West Point Military Academy. The article tells how materials are being used in the classroom to engage conversation and curiosity, to see, hear and touch the history of West Point. The material culture program at West Point believes that insights about beliefs, values, ideas, attitudes, and understanding assumptions of a particular community at a given time thru learning about material culture artifacts from West Point itself. Early material culture teachings also resided within West Point's rich history. In 1842, all cadets at West Point took a required drawing course by Hudson River School famed painter Robert Walter Weir. Weir. Weir had cadets, including Ulysses S. Grant reproducing a lithograph of John Richard Coke Smyth, titled "Indians Bartering," from a collection published in Smyth's 1839 book, Sketches in the Canadas. The article shows the two paintings for the reader to compare, citing themes of compassion and empathy displayed in Grant's work. The report also acknowledges Jule Prown's work in Material Culture and quotes him multiple times. Redrawing other artworks can at times serve as excellent practice for rediscovery about oneself and the larger world beyond oneself.
In G.E. Yoshitani et al., article Touching History published in Army History shows Material Culture used as a pedagogical tool for historical inquiry to support Cadets' United States national memory at West Point Military Academy. The article tells how materials are being used in the classroom to engage conversation and curiosity, to see, hear and touch the history of West Point. The material culture program at West Point believes that insights about beliefs, values, ideas, attitudes, and understanding assumptions of a particular community at a given time thru learning about material culture artifacts from West Point itself. Early material culture teachings also resided within West Point's rich history. In 1842, all cadets at West Point took a required drawing course by Hudson River School famed painter Robert Walter Weir. Weir. Weir had cadets, including Ulysses S. Grant reproducing a lithograph of John Richard Coke Smyth, titled "Indians Bartering," from a collection published in Smyth's 1839 book, Sketches in the Canadas. The article shows the two paintings for the reader to compare, citing themes of compassion and empathy displayed in Grant's work. The report also acknowledges Jule Prown's work in Material Culture and quotes him multiple times. Redrawing other artworks can at times serve as excellent practice for rediscovery about oneself and the larger world beyond oneself.