Index
Vocabulary
ApparatusThe term apparatus, as I understand it, is informed by Deleuze's interpretations. A dispositif is a machine for making, seeing and making talk, it is not just a concrete object, but a set of lines, a set of connections that is never homogeneous and always unbalanced and intertwined. The only way to unravel this skein is to try to draw the maps of the terrain by traversing unexplored lands.
All devices have lines of rupture, of invisibility, of enunciation, of force, of structure, of crack, of codes, of rupture. Action always takes place within a device and is the result of its constructive and discursive conditioning.
How far do the ramifications of a device extend?
Wor(l)ding
The notion of 'worlding' arising from non-representational theory provides a useful lens through which process of human-non-human enmeshment can be considered. Kathleen Stewart (2012) provides a definition of worlding referring to the "affective nature" of the world in which "non-human agency" comprising of "forms, rhythms and refrains" (for example)reach a point of "expressivity" for an individual and develop a sense of "legibility". Through this process a particular 'world' emerges for the individual through their engagement with a number of interrelated phenomena.
The performativity of the noun that repeats itself as a verb or gerund; the world's worlding, is the setting up of the world. Worlding is a particular blending of the material and the semiotic that removes the boundaries between subject and environment, or perhaps between persona and topos. Worlding affords the opportunity for the cessation of habitual temporalities and modes of being
Stewart, K. (2010) 'Worlding Refrains' in M. Gregg & G. Seigworth (eds) (2010) The Affect Theory Reader. London: Duke University Press, pp. 339 – 53
Gregg, M. & G. Seigworth (2010) (eds) The Affect Theory Reader. London: Duke University Press
Haraway, D. (2016) Staying with the Trouble: Making Kin in the Chthulucene, Durham and London: Duke University Press.
Haraway, D. (2008) When Species Meet. Minneapolis: University of Minnesota Press
SF-----The Carrier Bag Theory of Fiction
The theory of carrier narratives, proposed by Ursula K. Le Guin (1988/2019) in The Carrier Bag Theory of Fiction, has inspired scholars, writers, artists, and thinkers across multiple disciplines and fields of knowledge for years. This theory, which advocates for creating carrier narratives instead of hunter narratives, begins with the hypothesis that the first object ever made by a human being was, quite possibly, a container. A device meant to hold something: “a leaf of a gourd, a shell, a net, a sling, a sack, a bottle, a jar, or a box” (Le Guin, 1988/2019, p. 2). The author, in agreement with Elisabeth Fisher (1980), suggests that before tools were developed to take energy out of the home (weapons or other potentially aggressive devices), tools were first created to bring energy into the home (baskets, vessels, containers).
Le Guin, Ursula K. (2019). The carrier bag theory of fiction (Donna Haraway, Intro.; Lee Bul, Illus.). Ignota Books. (Original work published 1988)
Haraway, Donna J. (2019). Introduction. In Ursula K. Le Guin, The carrier bag theory of fiction (pp. vii–xii). Ignota Books.
Fisher, Elisabeth. (1980). String figures and their cultural meanings. Ethnology Review, 15(4), 23–38.
Gryski, Camilla. (1987). String games & tricks. Toronto: Kids Can Press.
Noble, John. (1979). Storytelling in oral societies. Journal of Oral Tradition, 6(2), 45–67.
Schulze, Matthias, & Waltenspül, Sabine. (2025). String figures: A cultural practice between art, anthropology, and theory.
Diaphanes.
Onto-ethico-epistemology
Onto-ethico-epistemology—sometimes written as ethico-onto-epistemology—is a concept introduced by physicist and feminist theorist Karen Barad within her framework of agential realism. It emphasizes that ontology (the nature of being), epistemology (the nature of knowing), and ethics (the nature of responsibility) are not separate domains but are deeply entangled and co-constitutive. According to Barad, every act of knowing is simultaneously an act of being and an ethical response, because humans and nonhumans are part of the same material-discursive world. This means that research practices, scientific inquiry, and even everyday actions carry ethical obligations, as they participate in shaping reality. Barad argues that “entanglements are relations of obligation,” highlighting that responsibility is not external to knowledge-making but inherent to it. This perspective challenges traditional separations between theory and practice, subject and object, and calls for accountable engagements with the world.
Barad, Karen. (2007). Meeting the universe halfway: Quantum physics and the entanglement of matter and meaning. Duke University Press.
Barad, Karen. (2012). On touching—the inhuman that therefore I am. differences: A Journal of Feminist Cultural Studies, 23(3), 206–223.
Barad, Karen. (2014). Diffracting diffraction: Cutting together-apart. Parallax, 20(3), 168–187.
Intersectionality
Intersectionality is a theoretical framework coined by legal scholar Kimberlé Crenshaw in 1989 to describe how systems of oppression—such as racism, sexism, classism, and others—intersect and interact to produce unique experiences of marginalization and privilege. Rather than treating social categories like gender, race, and class as separate and additive, intersectionality emphasizes their interdependent and co-constitutive nature. This approach reveals that individuals experience discrimination and privilege in complex, overlapping ways, shaped by multiple axes of identity and power. Intersectionality has become a key concept in feminist theory, critical race studies, and social justice movements, offering tools to analyze structural inequalities and advocate for inclusive policies
Crenshaw, Kimberlé. (1989). Demarginalizing the intersection of race and sex: A Black feminist critique of antidiscrimination doctrine, feminist theory and antiracist politics. University of Chicago Legal Forum, 1989(1), 139–167.
Crenshaw, Kimberlé. (1991). Mapping the margins: Intersectionality, identity politics, and violence against women of color. Stanford Law Review, 43(6), 1241–1299.
Collins, Patricia Hill. (2000). Black feminist thought: Knowledge, consciousness, and the politics of empowerment (2nd ed.). RoutlEvent
In Deleuze’s philosophy, the Event (événement) is not simply an occurrence in chronological time but a singular rupture that introduces novelty and transforms the conditions of sense. It is a process of becoming that exceeds representation and causality, operating as a pure happening that reorganizes past, present, and future. For Deleuze, the Event is “the sense itself,” not something that possesses meaning but the very production of meaning. It is immanent and incorporeal, yet inseparable from the material world, functioning as a line of flight that deterritorializes established structures and opens new possibilities for thought and life.
Deleuze, Gilles. (1990). The logic of sense (Mark Lester & Charles Stivale, Trans.; Constantin V. Boundas, Ed.). Athlone Press.
Badiou, Alain. (2007). The event in Deleuze. Parrhesia, 2007(2), 37–44.
Zourabichvili, François. (2012). Deleuze: A philosophy of the event (Kieran Aarons, Trans.; Gregg Lambert & Daniel W. Smith, Eds.). Edinburgh University Press.
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