#research as ceremony

[patadave]

Thesis as kin: living relationality with research

Abstract As a trawlwulwuy woman of tebrakunna country, Australia, I invite scholars to embrace research and writing as kin, extending an ethic of relational accountability to all relations, including the thesis. “Thesis as kin” derives from an Aboriginal ontological translation of the English (originally Latin) word “thesis,” broken into two parts, “the” “sis”, revealing the short form for sister “sis” as the primary entity. “Thesis as kin” can similarly be translated as “thesis askin,” an agentic provocation that situates knowledge production with the thesis itself and suggests the thesis is askin’ (asking) questions. Not limited to doctoral studies, imagining thesis as kin respectfully and humbly responds to scholars’ calls that Indigenous research paradigms centre relationality. This article advocates for a research practice beyond consumerist reproduction, towards a process of kinship. It is an attempt to caretake all our relations by living the processes of relationality with research.

https://doi.org/10.1177/117718012094

[reality-detective]

Banned by Elon Musk for talking about the opening ceremony for the olympics? Wonder why?

Always ask questions about the stories we have been sold. 🤔

Also a massive Flat Earth map is placed at the center stage of the Olympic Closing ceremony. 🤔

[fishareglorious]

(not pictured: the rest of Rayashki with Vila)

this comment on my shitpost art compelled me to make this.

[nerdyqueerr]

Btw I went to like a Real Party for the first time last night and got fairly drunk and had a really good time and then went to see rocky horror and then went to a diner so I did go to bed at like 5am but it was soooo worth it

[aldieb]

this is such an online pop psych type post but it’s funny to me that the side of my family that would never touch disability terminology with a ten-foot pole has basically independently developed the concept of a special interest as “the thing that stops you from spectacularly fucking up your life by keeping you focused and out of trouble.” all the guys either have an all-consuming baseball obsession or fall under the amulet’s curse

[ask-thearchivists]

Do you collectors have any holidays or festivals or whatnot you celebrate?

{It's going under a read more this got way too long.}

The Charmer: The Coordinator knows more about these things than any of us. Due to our lifespans we perceive time slightly differently than you, and due to the complete and utter lack of a planet we could designate as home, our way of measuring time is unfamiliar to your own traditions. We have large celebrations for personal milestones, we have other celebrations for certain astrological events specific to our assigned galaxy, that you might compare to a "holiday" as we do celebrate. But they happen over such an extended period of time with even more time in-between that the festivities and practices we adopt would seem incomprehensible to you.

The Cartographer: Oh I remember some of the major holidays. There is only one holiday I recall that works on a scale larger than Galactic, Which is the celebration of the Grand Constellation. I don't think she ever explained what that is, but it's what we refer to the Universe as. On planets, constellations are made of stars, for us in space we are moving through the stars so quickly that any one solar system's constellations mean nothing to us very quickly. Instead we measure things using the Grand Constellation, an expanse so great that even the quickest and most skilled Collectors may never be able to travel it completely.

The Cartographer: So anyways we celebrate the creation of the Grand Constellation once a Comet for the length of 100 Orbits. That's 1/1000th of the length of a Comet, so pretty reasonable. Uuuh, an Orbit is similar to one year for your species. It is celebrated at the end of a Comet, so we finished our last, and first, Flare celebration 23 Orbits ago. None of us are old enough to have had one previously. Besides that the holidays we celebrate mark certain things in our assigned galaxy. We have Galactic Equinoxes and Solstices, these are measured by tracking the orbit of the closest inhabited solar system to the center of the galaxy, seasonal attributes are assigned according to the cardinal directions of the Grand Constellation. The Autumnal Equinox will actually begin next Orbit, and last for 10 Orbits.

The Cartographer: The festivities for our Autumnal Equinox involve mourning traditions, because it is symbolic of the inevitable decline in life anything that lives will face. For the first five Orbits we fast as much as we are able while still conducting our jobs, really traditional Collectors will cut their hair short, but this is not necessary. The last five orbits we feast by indulging more in our consumption of astral energies and radiations. Another practice is Oblivion, where we enact minor changes to our Collecting, like if Cleaning is determined as necessary during the Equinox we abstain from the burning of the planet. Instead, we Collect everything with our star constructs according to minimum criteria as quickly as possible, and then leave them. I think it's...silly, it's meant to enforce to the mortals their powerlessness in the face of grand cosmic indifference.

The Curator: For our own personal milestones we celebrate new births by feasting on a dying star, allowing the newborn to eat as much as they want, hoping they will grow strong and powerful as an adult. First Collections are very important, and unless there is something extremely aberrant, we are meant to only guide. This is a sort of birthday celebration by the way. Another sort of birthday celebration is the Naming Ceremony. This is the last birthday a Collector will be super tiny and mortal sized, before growing into the size they will be as an adult Collector, and we commemorate this with the official assignment of their title and job in the Archive, thus becoming an official Archivist. It would be the second birthday after the First Collection, or about 500 Orbits later. The last major milestone before typical ones like living for your first Comet and such, is the celebration of the Collector becoming an adult, and earning the full responsibilities of their job. This happens 1,500 orbits after the previous one.

[wonder-worker]

J.L. Laynesmith taking the 'Buckingham Did It™' route for the murder of the Princes in the Tower AND the rumors of Edward IV's bastardy ... I have to laugh

[sun-lit-goth]

They can never make me hate you Wikipedia

[if-you-fan-a-fire]

"Charivari comprises a cross-cultural range of originally European practices, symbolic means, and purposes. At their most extreme, charivaris approach or even achieve riot status; when benign they are simply playful gatherings. They include noisemaking, house visiting – usually unexpected and late at night – and often pranks. Most are associated with weddings – demonstrating approval of matches the community deemed suitable, or the converse, showing or stirring up disapproval of old/old, old/young, interracial, or inter-religious ones. Still others provide overt negative commentary on individuals’ behaviour, particularly in the political and sexual realms (see Alford 1959; Amussen 1985; Atwood 1964; Burke 1978; Davis 1975, 1984; Desplat 1982; DeVoto 1947; Dobash and Dobash 1981, 1992; Dufresne 2000; Greer 1993; Ingram 1984, 1985; Jones 1990; Kent 1983; Le Goff and Schmitt 1981; Pettitt 1999; Rey-Flaud 1985; Thompson 1992, 1993; Underdown 1985, 1987; Ziff 2002).

There has long been a range of wedding-associated practices usually gathered by academics under the heading of charivari (LeGoff and Schmidt 1981). In English Canada, charivaris were probably historically associated most often with heterosexual marriages considered in some way problematic by the communities in which they took place. In that form, charivari can be understood as an extra-legal mode of social control, ‘to publicly ridicule an object of communal scorn’ (Gilje 1996, 47). Historian Natalie Zemon Davis argues, ‘At best, a charivari in its boisterous mixture of playfulness and cruelty tries to set things right in a community’ (1984, 42). According to sociologists Russell P. Dobash and R. Emerson Dobash in their discussion of historic charivaris, ‘Public shamings were attempts to make unspeakable community grievances and private disputes into matters of community concern’ (1981, 565). At their worst, charivaris were a kind of local terrorism – directed to specifically punish a wrongdoer, but also making an example for the rest of the community to show what would happen if they were to do likewise – culminating, particularly in the case of interracial marriages, in murder (e.g., Moodie 1997; Roberts 2002). However, even negative charivaris by no means always led to bad outcomes; usually the recipients simply paid the charivariers to go away, because ‘accepting to make the payment demanded by the crowd brought charivaris and community disapproval to an end’ (Noël 2003, 61).

Canadian historian Bryan Palmer notes, ‘In nineteenth-century Upper Canada … the charivari was often a force undermining social authority, resolutely opposed by magistrate and police’ (1978, 24–5). Specifically, for example, ‘Three Kingston, Upper Canada, charivaris of the mid-1830s, all directed against remarriage, forced the hand of the local authorities, one leading to two arrests, another necessitating the calling into action of the Summary Punishment Act, the third leading to the creation of a special force of constables, 40 strong, to enforce the peace’ (ibid., 26). Just because it opposed formal legal structures, however, does not mean that charivari was not in its own way a quasi-legal form – enforcing good behaviour by negative example (this is what happens when you step outside the bounds of community morality) as well as punishing specific culprits. Well into the twentieth century, charivaris certainly provided a context for both criminal and civil charges. The combination of guns (used as noisemakers) and alcohol (lubricating the participants) made bodily harm and even homicide a rare but nevertheless predictable outcome. Recipients of charivaris sometimes brought trespass charges, and other illegal acts such as disturbing the peace and public drunkenness also occasioned court cases.

The significance of the quête manifests the charivari’s quasi-legal form. Reciprocity and mutual obligation were significant in working-class culture in the nineteenth century, as evidenced by the practice of the tavern ‘treat’:

Commensurate with early tavern culture was the practice of treating or the buying of rounds of liquor for all men present. Those on the receiving end were obliged to drink and to reciprocate at a later date, and those treating others were obligated by expenditure. Such obligatory expressions of manhood and economic exchange exhibited character and reputation that invoked a certain fraternity among drinking men’ (Wamsley and Kossuth 2000, 417).

[A] 1881 Ottawa charivari ... shows that the wedding of two older people (including the further problematic aspects of differing ages, widow- and widowerhood of the parties, and divorce) called for a payment in recompense to young men. That payment was also clearly part of the culture of reciprocity among those young men themselves, as the first set of charivariers went to a tavern to drink together. In some ways, the charivari treat money was a fine paid by the couple for their contravention of expectation. As Allan Greer argues, ‘More was involved than a simple clearing of the air; charivari was also … a punitive procedure. Victims were punished through both humiliation and monetary extraction’ (1993, 77). That fine, however, needed to be redistributed in a specific way, just as legal fines are paid to the court, not to a wronged individual.

But the notion of reciprocity and sharing of wealth is equally significant in rural cultures, as the examples of early- to mid-twentieth century western Canadian charivaris show. Individuals and communities survived the rigours of farming, economic depression, and wartime (among many others) primarily by working together, and the reciprocity of the treat echoed and cemented the relations involved. However, as the charivari changed from disapproval to a more positive statement, the quête as a collection of money – mere exchange value – was replaced by a treat in the form of specific commodities marking special occasions, such as alcohol, candy, and cigarettes, or, alternatively, as a full-blown party with sociability as well as consumption. Crucially, though it did not involve money, and sometimes not even the sharing of alcohol (though in the alternative, ritual tea and coffee would be served) that often marks a social occasion, this part of the charivari was frequently still called a ‘treat.’ The common nomenclature of charivari/shivaree is not surprising, however, especially considering that it retained the form of a special kind of sharing and reciprocity among community members.

The culture of the rural ‘good sport’ underlines these ideas of redistribution. Good sports are quintessential community participants, who endure hardships together but who also celebrate together. The quality of being able to take a joke, to laugh at oneself as well as at others, extensively comprises the male bonding experience of rural western Canadian good sports (Taft 1997). The development of solidarity means that no one must be consistently elevated or, conversely, debased. This notion of equality persists across the contemporary charivari. Reciprocity employs the notion that no individual should be markedly wealthier than another; similarly, no individual should be ritually raised above others – as happens during a wedding, when the bride and groom are the centre of attention – without experiencing some parallel ritual debasement (often seen in sexualized humiliation in charivari tricks).

The links between the earlier (disapproval) and later (approval) charivari are underlined further by the fact that just because a charivari was intended as a celebration of the wedding did not necessarily preclude damage or harm. Often such events came to the attention of the authorities because of problems that arose. According to folklorist Monica Morrison, who studied New Brunswick serenades:

General questioning also brought [this] response, especially from women. “I don’t like that kind of thing, it can go too far,” followed by a sort of cautionary tale … “This guy he was drunk and he put a fire extinguisher – a fire hose – he put the stuff in it in the groom’s drink … And he drank it and that poor guy was unconscious for two days … and that guy his kidneys were shot and they had to take them out and he died within a week. And that guy who did it, he didn’t know that the chemical was poison, he probably thought it was just water. But that’s where that sort of thing goes’ (1974, 295).

- Pauline Greenhill, Make the Night Hideous: Four English-Canadian Charivaris, 1881–1940. Toronto: University of Toronto Press, 2010. p. 17-19

[2001technomancerr]

Hello tumblrrrrr!

This is a blog about my technomancy journey and my personal internet-based spirituality.

I'm trying to create a practical system of internet mysticism & technomancy that combines various eclectic techniques and beliefs surrounding the internet. As everything on the internet lasts forever, there is a vast backlog of dead philosophies and forgotten knowledge waiting to be rediscovered.

I also want to share the various internet/tech related religious/philosophical beliefs i find, such as The Church of Google, The Knights of Saint Isidore of Seville, The CCRU, et cetera.

I'm planning to create a website as a sort of Altar/Grimoire, but I need to start somewhere. I started this blog as a kind of pre-rough draft so I can share my ideas, revisit them, and refine the system.

Stay tuneddd

[reality-detective]

Interesting opening before the main event for the 2024 Paris Olympic opening.

Starts with a decapitation then to a castle with all red windows. Makes sense since they are going to try a new round of bird flew vaccine with squiline ( from the gut of a shark , highly toxic ) and canine kidney cells signed by Javier Becarra (from California ) himself whom does not have an oath of office or a constitution on file. 🤔

[bones-n-bookles]

Research Is Ceremony: Indigenous Reseaech Methods, by Shawn Wilson, 2008

[solradguy]

You know, we all make jokes about Sol/Frederick and Jack-O'/Aria being married (myself included), but they never actually refer to Aria as Frederick's wife in Begin (or anywhere else, afaik) and definitely not with Jack-O' anywhere.

I think the closest they got with Aria has been 恋人 (koibito; lover/boyfriend/girlfriend), which was kinda tricky to render in English when it was used gender neutrally. I ended up translating it as "partner" at least once for the Begin translation.

[jonathanrook]

our blessed purposefully ignoring canon versus their barbarous accidentally missing something bc they're foolish

[morelin]

Education City

Ci spostiamo poi nella municipalità di Al Rayyan (Qatar) che viene considerata ormai area metropolitana di Doha. Qui è stato creato l’Education City, un centro di eccellenza per la cultura che comprende campus di prestigiose università straniere, centri di ricerca, centri congressi, biblioteche ed ospedali all’avanguardia. L’obiettivo di questo progetto è la creazione di una nuova società araba basata sul potere della conoscenza in cui anche le donne abbiano la possibilità di studiare.

Parte del tour di quest’area è stata fatta in pullman e parte a piedi per permettere alcune visite interne.

Abbiamo fatto un veloce passaggio davanti al Sidra Medical and Research Center per osservare l’opera “The Miraculous Journey” formata da 14 sculture che raffigurano le varie fasi dell'evoluzione fetale dal concepimento alla nascita.

Poi una sosta fotografica per vedere il Ceremonial Court progettato da Arata Isozaki, il giardino Green Spine e sullo sfondo il cubico edificio dell’headquarter della Qatar Foundation.

La visita della National Library è stata invece completa. L’architetto Rem Koolhaas ha progettato questo edificio di 45.000 metri quadrati che sembra quasi un’astronave per ospitare una delle più grandi biblioteche del mondo (2 milioni di volumi).

L’edificio più iconico è la futuristica moschea dagli alti minareti inclinati (90 metri), la prima progettata all’interno di un campus universitario. La sala principale può contenere fino a 1.800 fedeli, mentre il cortile esterno ha una capienza di 1.000 persone.

Vi invito a fare una breve ricerca in internet per scoprire l’architettura (sia esterna sia interna) di altri edifici costruiti in quest’area.

[horizonboundtrainer]

The Hoennian age of majority was historically something like 14-16 ( with exceptions made for 10+ year old orphans who'd have to look after their siblings ) because the child mortality rate was far higher in an era without modern vaccines, antibiotics and pre / post natal care. People simply married earlier, had more children and their children would have grown up more quickly. They'd be learning their parent's trades while we were still learning basic algebra.

( You know those statistics about how low historical life expectancies were? It's heavily skewed. The majority of those deaths would've been children under 5. It's unfortunate but it was just a fact of life back then. Anyone who survived past that point had a decent chance of at least making it to middle age. )

What we'd consider a basic education would've been seen as a luxury only a few could afford. There's no formal schooling system until the modern era, especially not for commoners. You would've had to find a private tutor if you wanted an education. Most of the population had some degree of literacy but that heavily depended on their class. For example, a farmer might know just enough to write her own name, sell her crops and do the proper rites to appease Groudon. Intellectual pursuits were reserved for the wealthy. ( Though priests often taught their own acolytes. Rayquaza's bunch were known for hoarding knowledge. )