Differences

This shows you the differences between two versions of the page.

--- spectres_02019 [2019-06-12 09:07] – nik
+++ spectres_02019 [2019-06-13 07:17] (current) – nik
@@ Line 7: / Line 7: @@
 **Guests.** Maja Kuzmanovic and Nik Gaffney ([[https://fo.am/studios/earth|FoAM]]), Helena Hunter and Mark Peter Wright ([[https://www.matterlurgy.net/|Matterlurgy]]), [[http://www.katiroover.com/|Kati Roover]], and [[http://www.saarahannula.com/|Saara Hannula]] with a brief visit from Katja Bonnevier ([[http://biosfar.fi/biosfaromradet/karta-geografiskt-omrade/|Archipelago Sea Biosphere reserve]])
+(see [[spectres residency 02019]] for further notes...)
 {{>http://www.flickr.com/photos/foam/48020111388/in/album-72157683096135201/}}\\
@@ Line 131: / Line 133: @@
-<html><blockquote>Sense and sensing are forms of divination, of prediction. Augury may be defined as the practice of interpreting omens from the observed flight or dance of non-humans, tracked by GPS or satellite; divining both the past and the future, not any present but sheer persistence which is beyond appearance, offering either transcendent meaning or only the earth...
+<blockquote>Sense and sensing are forms of divination, of prediction. Augury may be defined as the practice of interpreting omens from the observed flight or dance of non-humans, tracked by GPS or satellite; divining both the past and the future, not any present but sheer persistence which is beyond appearance, offering either transcendent meaning or only the earth...
-—Martin Howse</blockquote></html>
+—Martin Howse</blockquote>
-<html><blockquote>The group considered the way that sensing the environment, with the body and with instruments, could open the potential of divination as an aesthetic practice to reveal meanings and even derive potential and information from objects, organisms, and states of change in the natural world. Divination, for these practitioners, seemed to be defined in opposition to understandings of the environment that might be constructed as shared or even universal, as in the case of the scientific use of technical instrumentation or data-driven interpretation of organisms or environments. Instead, divinations in this context denote a radical subjectivity such that an individual’s personal experience—for example, an interpretation of signs from animals or the weather—is taken to be meaningful. This process might well involve the use of geophysical sensors, barometers, electrical meters, and the like, but the use of those technologies is not to create a shared meaning for a group or community, but to provide personalized data for individual interpretation
+<blockquote>The group considered the way that sensing the environment, with the body and with instruments, could open the potential of divination as an aesthetic practice to reveal meanings and even derive potential and information from objects, organisms, and states of change in the natural world. Divination, for these practitioners, seemed to be defined in opposition to understandings of the environment that might be constructed as shared or even universal, as in the case of the scientific use of technical instrumentation or data-driven interpretation of organisms or environments. Instead, divinations in this context denote a radical subjectivity such that an individual’s personal experience—for example, an interpretation of signs from animals or the weather—is taken to be meaningful. This process might well involve the use of geophysical sensors, barometers, electrical meters, and the like, but the use of those technologies is not to create a shared meaning for a group or community, but to provide personalized data for individual interpretation
 http://artjournal.collegeart.org/?p=11090&fbclid=IwAR0oPrLO_r5A6PV9M5L18dk72W0skEEvCI5vbbkSEvaPnqiafp1HB1CqqUU
-</blockquote></html>
+</blockquote>