Latest revision as of 14:43, 18 July 2025

When the world is understood as not consisting of fixed, clearly bounded, individual “things”, but rather as emerging phenomena in constant states of becoming- the world can no longer be understood to consists of “inter” dependent parts to a whole.

It rather starts performing through “intra” dependent relationships that are with-in themselves generative of “wholeness”.

Such wholeness no longer separates subjects (meaning-makers) from objects (observable phenomena), but considers these as co-constitutive.

We cannot know the world independent from ourselves.

Wayfaring and the Knowledge-Land-Scape[edit]

In fact, we (you, I and many others) have already started to move forward alongside each other in our emergent processes of becoming knowledgeable together.

Qamutik traces in the snow (photograph by de Wildt, 2023)

The company for us to be- and think with in this knowledge-land-scape varies, but emerges for a large part from the encounters I had as I threaded my way through my fieldwork in the hamlets of Uqsuqtuuq (Gjoa Haven) and Salliq (Coral Harbour) of Kitikmeot- and Kivalliq regions in the territory of Nunavut respectively.

Possibilities[edit]

I was, for example invited to join along with caribou hunts, joined in with ice-fishing, rode an All-Terrain Vehicle to camp out at a fishing weir, collected ice, and took rides in the back of a qamutik (sled) to spend time at cabins, or check on breathing-holes and dens of seals. Within the communities, I learnt about the meaning of opening prayers at special meetings, and igloo building, as well as the “marginal”, every-day, material logistics that are part of land-based monitoring research projects in the Arctic, like car repairs, cargo transport, seasonal travel, and getting stuck for days during my regional travels multiple times due to blizzards and cancelled flights.

All those day-to-day practices hold possibilities to become spaces of cross-cultural exchange and knowledge co-production that move beyond data.

This cut, "Wayfaring the BearWatch Project", is all about recognizing such possibilities and responding to them through a practice of wayfaring.

Make a choice:

"Stay with the Trouble" to explore how these ideas holds up against Indigenous paradigms, and how to navigate this respectfully.

Or,

"Detour" to Cut 2 explore more on Aesthetic Action. You will not return here.

Detour to Cut 2: "Aesthetic Action"

Stay with the trouble: Ethics of Response-Ability

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-Intra-dependency calls into question "the very nature of two-ness, and ultimately one-ness as well. “Between” will never be the same. One is too few,
+When the world is understood as not consisting of fixed, clearly bounded, individual “things”, but rather as emerging phenomena in constant states of becoming- the world can no longer be understood to consists of “inter” dependent parts to a whole.
-two is too many.” (Barad, 2010, p. 251)
-When the world is understood as consisting of entities (whether material, or immaterial, plant or mineral) that are not pre-determinately fixed as clearly bounded, individual “things”, but that rather emerge as phenomena in a constant state of becoming and co-shaping each other while doing so, those entities can no longer be considered as “inter” dependent parts to a whole, but rather as “intra” dependent relationships that are themselves generative of “wholeness”.
+It rather starts performing through “intra” dependent relationships that are with-in themselves generative of “wholeness”.
-Such wholeness no longer separates subjects (meaning-makers) from objects (observable phenomena), but considers them as co-constitutive. Karen Barad  asserts that: ‘Matter and meaning are not separate elements. They are inextricably fused together, and no event, no matter how energetic, can tear them asunder’…
+Such wholeness no longer separates subjects (meaning-makers) from objects (observable phenomena), but considers these as co-constitutive.
+We cannot know the world independent from ourselves.
 =Wayfaring and the Knowledge-Land-Scape=
-In fact, we (you, I and many others) have already started to move forward alongside each other in our emergent processes of becoming knowledgeable. The idea here is that, instead of me presenting a descriptive narrative on ethical engagement and ethical space, we get to partially perform its mechanisms together – side by side.
+In fact, we (you, I and many others) have already started to move forward alongside each other in our emergent processes of becoming knowledgeable together.
-The company for us to be- and think with in this knowledge-land-scape varies, but emerges for a large part from the encounters I had as I threaded my way through my fieldwork in the hamlets of Uqsuqtuuq (Gjoa Haven) and Salliq (Coral Harbour) of Kitikmeot- and Kivalliq regions in the territory of Nunavut respectively. I was, for example invited to join along with caribou hunts, joined in with ice-fishing, rode an All-Terrain Vehicle to camp out at a fishing weir, collected ice, and took rides in the back of a qamutik (sled) to spend time at cabins, or check on breathing-holes and dens of seals. Within the communities, I learnt about the meaning of opening prayers at special meetings, and igloo building, as well as the “marginal”, every-day, material logistics that are part of land-based monitoring research projects in the Arctic, like car repairs, cargo transport, seasonal travel, and getting stuck for days during my regional travels multiple times due to blizzards and cancelled flights.
-Collectively, I refer to all those practical experiences as ‘aesthetic encounters’. Cut 2: "Aesthetic Action" is all about exploring what kind of spaces open up through such aesthetic encounter, and what possibilities for cross-cultural exchange, beyond data, become possible within them?
+[[File:Traces.jpg|thumb|Qamutik traces in the snow (photograph by de Wildt, 2023)]]
-To engage such questions, I argue for an ethos of ‘co-forming patterns of responsiveness, attention, desire and communication’ , by way of wayfaring.
+The company for us to be- and think with in this knowledge-land-scape varies, but emerges for a large part from the encounters I had as I threaded my way through my fieldwork in the hamlets of Uqsuqtuuq (Gjoa Haven) and Salliq (Coral Harbour) of Kitikmeot- and Kivalliq regions in the territory of Nunavut respectively.
+=Possibilities=
+I was, for example invited to join along with caribou hunts, joined in with ice-fishing, rode an All-Terrain Vehicle to camp out at a fishing weir, collected ice, and took rides in the back of a qamutik (sled) to spend time at cabins, or check on breathing-holes and dens of seals. Within the communities, I learnt about the meaning of opening prayers at special meetings, and igloo building, as well as the “marginal”, every-day, material logistics that are part of land-based monitoring research projects in the Arctic, like car repairs, cargo transport, seasonal travel, and getting stuck for days during my regional travels multiple times due to blizzards and cancelled flights.
-<span class="next_choice">You have reached a split in the track.
+All those day-to-day practices hold possibilities to become spaces of cross-cultural exchange and knowledge co-production that move beyond data.
-Allow yourself to be redirected, and detours to a different cut in space and time: Cut 2 Aesthetic Action.</span>
+This cut, "Wayfaring the BearWatch Project", is all about recognizing such possibilities and responding to them through a practice of wayfaring.
-Alternatively, "Stay with the Trouble"
+<div class="next_choice">Make a choice:
-Moving forward threads you back into the unfolding cut of the Bearwatch project.
+'''"Stay with the Trouble"''' to explore how these ideas holds up against Indigenous paradigms, and how to navigate this respectfully.
-<span class="detour to cut 2 link" data-page-title="Aesthetic_Action" data-section-id="5" data-encounter-type="detour">[[Aesthetic Action#Aesthetic (in)action in BearWatch|Detour to Cut 2 "Aesthetic Action"]]</span>
+Or,
-<span class="return to cut 3 link" data-page-title="Wayfaring_the_BW_project_Point_of_Beginning" data-section-id="6" data-encounter-type="return">[[Wayfaring the BW project Point of Beginning#TEK Workshops|Return to the BearWatch project]]</span>
+'''"Detour"''' to Cut 2 explore more on Aesthetic Action. You will not return here.</div>
-<span class="next_choice">You are stopped in your tracks, you sense some trouble here. Such "intra-dependency" as put forward here, citing Karen Barad and Tim ingold, gestures towards an ontological turn within western philosophy, that seemingly holds a lot of similarities with Indigenous, monist ontologies. How does this hold up against the principle of respecting difference that you encountered earlier?</span>
+<span class="detour to-cut-2 link" data-page-title="Aesthetic_Action" data-section-id="5" data-encounter-type="detour">[[Aesthetic Action#Aesthetic (in)action in BearWatch|Detour to Cut 2: "Aesthetic Action"]]</span>
-<span class="pop-up stay-with-the-trouble link" data-page-title="Ethics_of_response-ability" data-section-id="0" data-encounter-type="Stay_with_the_trouble">[[Ethics of response-ability|Stay with the trouble: Ethics of Response-ability]]</span>
+<span class="pop-up stay-with-the-trouble link" data-page-title="Ethics_of_Response-Ability" data-section-id="0" data-encounter-type="Stay_with_the_trouble">[[Ethics of Response-Ability|Stay with the trouble: Ethics of Response-Ability]]</span>