references

web/intro_aglaia/intro_aglaia.md

@@ -20,7 +20,7 @@ interaction, relationships, grief and healing.
 The eventual product of this process is a console, a magical object, a
 wooden container, a promising healing. How the unpacking of notions of
 games, rituals, ideology, superstructure in relation to the
-witch-hunting can become the midwifery of a healing box? How practices
+witch-hunting can become the midwiferies of a healing box? How practices
 of heal and care can work as counter-hegemonic acts that can cure and
 liberate our souls and bodies from patriarchical and capitalistic
 fetters?
@@ -32,7 +32,7 @@ territory, to invite those who would like to join us.
 
 > *"What if you are playing tetris and the tetris gods give you
 > something apart from the usual seven tetrominoes, like an unexpected
-> pregnancy or the end of capitalism?"*
+> pregnancy or the end of capitalism?",(Steven)*
 
 Starting with rituals we can claim that they can be understood as
 instruments in the struggle for the exercise of power. Organized by
@@ -49,7 +49,7 @@ politics and objectives, etc.
 > concerned with quite ordinary activities, that what it describes and
 > displays is, in principle, possible for every occurrence of these
 > acts. But it relies, as well, for its power on the fact that, in
-> actuality, such possibilities cannot be realized.* "
+> actuality, such possibilities cannot be realized.(Smith,1980)* "
 >
 > *"Ideology talks of actions: I shall talk of actions inserted into
 > practices. And I shall point out that these practices are governed by
@@ -57,7 +57,7 @@ politics and objectives, etc.
 > existence of an ideological apparatus(\...)Ideas have disappeared as
 > such to the precise extend that it has emerged that their existence is
 > inscribed in the actions of practices governed by rituals defined in
-> the last instance by an ideological apparatus"*
+> the last instance by an ideological apparatus",(Althusser,1970)*
 
 Similarly, videogames create worlds. Often, those worlds mirror our own,
 reproducing certain ideals and values as norms through their narrative,
@@ -88,7 +88,7 @@ characteristics.
 > set of subsidiary tools capable of rapidly adjusting ideology en
 > masse. In general, media emerge not to meet the demands or desires of
 > individual users but to accommodate what the predominant mode of
-> production requires."*
+> production requires.",(Osterweil,2018)*
 
 Our intention was to look into rituals and their overlap with video
 games as a way to explore \"forbidden\" or otherwise lost knowledge
@@ -107,14 +107,14 @@ creating games together.
 > that the crux of the social reproduction is happening when the choices
 > you have made in the game are broadcasted. Did you create a
 > heteronormative white thin nuclear family that made a lot of money? or
-> did you choose to play differently?"*
+> did you choose to play differently?",(Ada)*
 >
 > *"The Communist Party of Second Life (CPSL) aims to be a Marxist,
 > internationalist and revolutionary organization for all communists in
 > Second Life. The CPSL aims to spread understanding of Marxism among SL
 > citizens, to organise support in SL for the class struggle in RL,
 > including all struggles of the working class against imperialism and
-> the bourgeoisie, its state and wars."*
+> the bourgeoisie, its state and wars.",(Lydia)*
 >
 > *"The act of the modder's appropriation of the pre-existing game is
 > also similar to Michel de Certeau's cultural 'poaching'.De Certeau's
@@ -123,7 +123,7 @@ creating games together.
 > using. Rather than being passive consumers, ordinary people invent
 > varied subversive tactics for stealing back the given of everyday
 > life. De Certeau writes, 'Everyday life invents itself by poaching in
-> countless ways on the property of others'.*
+> countless ways on the property of others'."(Schleiner,2017)*
 
 Meanwhile, we went through the witch as a magical practicioner, as a
 resisting body, a border figure. Federici presents the witch "as the
@@ -133,12 +133,12 @@ live alone, the obeha woman who poisoned the master's food and inspired
 the slaves to revolt. Behind the witch hunt, she uncovers a joint effort
 by the Church and the state to establish mechanisms of gendered control
 of bodies that immanently resisted newly instituted regimes of
-productive and reproductive work. "*Similarly given by Deleuze and
-Guattari "sorcerers have always held the anomalous position, at the edge
+productive and reproductive work"(Timofeeva,2019).*Meanwhile,
+"sorcerers have always held the anomalous position, at the edge
 of the fields or woods. They haunt the fringes. They are at the
-borderline of the village, or between villages."But sorcerers not only
+borderline of the village, or between villages. But sorcerers not only
 exist at the border: as anomalous beings, they are the border itself. In
-other words, the borderline passes through their bodies."*
+other words, the borderline passes through their bodies.",(Deleuze, Guattari,1980)*
 
 How the understanding of the witchs' hunting that happened a few
 centuries ago in relation with the figure of the witch as marginal,