From 6e30f997d9be294f27272d78a2cb6d1c74cc4b4d Mon Sep 17 00:00:00 2001 From: aglaia Date: Wed, 22 Mar 2023 12:36:33 +0100 Subject: [PATCH] references --- web/intro_aglaia/intro_aglaia.md | 24 ++++++++++++------------ 1 file changed, 12 insertions(+), 12 deletions(-) diff --git a/web/intro_aglaia/intro_aglaia.md b/web/intro_aglaia/intro_aglaia.md index 349bf18..a9fd40f 100644 --- a/web/intro_aglaia/intro_aglaia.md +++ b/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,