Netanoia

Time once again for the EWM Yahoo! NCAA men's basketball tournament pick'em - 10^th annual. We're using Fibonacci scoring this year (2, 3, 5, 8, 13, 21). Everyone is welcome to join this pool, which will include some of the savviest pickers of all time. There's little time for rocking back and forth in your chair out of trepidation and anxiety (well, okay, but make it quick). Sign up! Free, free, FREE to you: join this year's group on Yahoo!, Netanoia (ID#71855). If you have questions, elbow me gently in the sternum with an email at dmueller at earthwidemoth.com. Invite your friends, frienemies, arch-frienemies, Facebook friends, Twitter followers, colleagues, former classmates, bracketologists, bracket-oriented ontologists, etc. The group has space for the next 49 who sign up. Pride-ish stakes: reputations are made (and decomposed) right here.

Yahoo! Tournament Pick'em
Group: Netanoia (ID# 71855)
"Regret your picks all you want."
Password: ewm

Firm up your selections any time between the selection show on Sunday evening, March 17, and five minutes before the round of 64 tips off on Thursday, March 21.

Not As a Trusted Guide

Halfway through Kathleen Stewart's Ordinary Affects, one of the many wishlisted titles I picked up at last month's Networked Humanities conference. Stewart's slow jumps aggregate to an "idiosyncratic map of connections between a series of singularities" (4). A colleague, when he saw the book at the edge of my desk late last week in a place where I would be sure to remember to carry it home for the first interlude of Winter Break, characterized Stewart's writing as "prose poems." I can see that. Similar to ornamented essays, i.e., stylistically adven-turous felt-arguments.

And like I said, I'm only halfway through. Slow jumps read slowly. As much as by anything else, I'm struck by--affected by--Stewart's reconfiguring of pronouns.

I write not as a trusted guide carefully laying out the links between theoretical categories and the real world, but as a point of impact, curiosity, and encounter. I call myself "she" to mark the difference between this writerly identity and the kind of subject that arises as a daydream of simple presence. "She" is not so much a subject position or an agent in hot pursuit of something definitive as a point of contact; instead, she gazes, imagines, senses, takes on, performs, and asserts not a flat and finished truth but some possibilities (and threats) that have come into view in the effort to become attuned to what a particular scene might offer. (5)

To write not as a trusted guide seems at first to go against professionalism and rhetorical ethics, but instead of turning into fanciful indulgence, because it finds gravity in description, it shifts ethos to ethos-oikos, a kind of redistributed or network-strewn, banal registry. A contagious style, Stewart's.

He noticed frost on the Honda Element outside and put off a morning jog, wrote a blog entry, ground beans for pressed coffee. "March was always warmer than this."

Gestures

And yet this gesture should also be carefully documented! Have you ever noticed, at sociological conferences, political meetings, and bar palavers, the hand gestures people make when they invoke the 'Big Picture' into which they offer to replace what you have just said so that it 'fits' into such easy-to-grasp entities as 'Late Capitalism', 'the ascent of civilization', 'the West', 'modernity', 'human history', 'Postcolonialism', or 'globalization'? Their hand gesture is never bigger than if they were stroking a pumpkin! I am at last going to show you the real size of the 'social' in all its grandeur: well, it is not that big. It is only made so by the grand gesture and by the professorial tone in which the 'Big Picture' is alluded to. If there is one thing that is not common sense, it would be to take even a reasonably sized pumpkin for the 'whole of society'. (Latour, Reassembling the Social, 186)

The quotation, the animated GIF (from the highly entertaining Latournimata GIF Tumblr, of course)--these didn't make it into my #nhuk presentation. Neither did the Stengersian gesture GIF below (would have been an odd fit, anyway) or any discussion of felicity and infelicity conditions extending from Austin's pragmatics much like Latour does here to modes of existence, only in this case to ontographs and the disciplinary encounters they describe (by mapping). Cut. But what's left will do: tiny gestures, crowned ontologies, an extrusion of ontographic methods with which to do alien discipliniography.

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