“Technology is as social as society is technical. Technologies, then, need to be conceptualized as social phenomena, and therefore as available for transformation through collective struggle.”
“Nothing should be accepted as fixed, permanent, or ‘given’ – neither material conditions nor social forms”
Xenofeminism; Hester 2018: 21
“Biology is not a synonym for determinism, and sociality is not a synonym for transformation (...) Every fact of nature that is understood can be used to alter it”
Xenofeminism; Hester 2018: 11; 19
The Practice of digital spirits
I envoke the sense of ‘digital’ to mean several things. Derived from the Latin root word dict (a saying), the shorter form dig and echoing other derivates (dictum, ditto, dicere), ‘digital’ suggests a performative act (see Patridge 2006). Dict is also akin to the Greek word deiknumai (to show) and to the Sanskrit disati (to show or to point out).
A digit, corporeally speaking, would involve the use of toes or fingers to point to a number. In showing a bodily gesture, one derives the meaning of a certain number. From dig, Partridge Suggests, we derive digitus and digit, which in English would refer to ‘the pointer’. Thus in yielding digital from digitalis, the adjective form derived from dig and digitus, I become concsious of the performative acts (showing, pointing and counting) and embodied codes that make, for axeample, the pointing of an abstract number sensible.
In my case, when I combine ‘digital’ to ‘spirits’, I become aware of the discrete values and bodily extensions that perform religion and render the spiritual beings I describe in this book performatively disctinct, even dependent on bodies to manifest in spirits. ...
The associations of digital with performativity keenly show us the connections one can make with digital media, performance, corporeality and translation.
>Alvin Heng Lui Him Digital spirits in Religion and Media. Performance and Posession.
“national sociotechnical imaginaries are ‘collectively imagined forms of social life and social order reflected in the design and fulfillment of nation-specific scientific and/or technological projects’ (Jasanoff and Kim 2009: 120). This definition, as we show in this volume, needs to be refined and extended in order to do justice to the myriad ways in which scientific and technological visions enter into the assemblages of materiality, meaning, and morality that constitute robust forms of social life.”Jasanoff /Kim 2015: 4
from the Greek νειρος óneiros meaning “dream” and gen “to create”, is that which produces or enhances dream-like states of consciousness. This is characterized by an immersive dream state similar to REM sleep, which can range from realistic to alien or abstract. Many dream-enhancing plants such as dream herb (Calea zacatechichi) and African dream herb (Entada rheedii), as well as the hallucinogenic diviner’s sage (Salvia divinorum), have been used for thousands of years in a form of divination through dreams, called oneiromancy, in which practitioners seek to receive psychic or prophetic information during dream states. The term oneirogen commonly describes a wide array of psychoactive plants and chemicals ranging from normal dream enhancers to intense dissociative or deliriant drugs