In their 1987 Nature publication, “Mitochondrial DNA and Human Evolution,” Rebecca Cann, Mark Stoneking, and Allan C. Wilson gave a new reconstruction of human evolution on the basis of differences in mitochondrial DNA among contemporary human populations. This phylogeny included an African common ancestor for all human mitochondrial DNA (mtDNA) lineages, and Cann et al.’s reconstruction became known as the “Out of Africa” hypothesis. Since mtDNA is inherited exclusively through the maternal line, the common ancestor who was first branded African (...) Eve later became known as Mitochondrial Eve (mtEve, for short). -/- In this paper, I show that mtEve was not a single, successful, or purely scientific discovery. Instead, she was produced many times and in many ways, each of which informed the next. Importantly, though Wilson and colleagues heralded mitochondrial DNA as a source of certainty, objectivity, and consensus for evolutionary inference, their productions of Mitochondrial Eve depended as much on popular assumptions about the certainty of maternal inheritance as they did on new molecular and computational tools. This recognition lets us reevaluate the complex consequences of these productions, which, like mtEve herself, could not be confined to a purely social, material, or scientific dimension. (shrink)

In recent years, two competing methodological frameworks have developed in the study of the epistemology of philosophy. The traditional camp, led by experimental philosophy and its allies, has made inferences about the epistemology of philosophy based on the reactions, or intuitions, people have to works of philosophy. In contrast, multiple authors have followed the lead of Deutsch and Cappelen by setting aside experimental data in favor of inferences based on careful examination of the text of notable works of philosophy. In (...) other words, the debate is split between authors focusing on philosophy’sconsumptionand those focusing on philosophy’sproduction. This paper examines the motivation for focusing on original texts and other evidence of philosophy’s production and finds it lacking. Drawing upon Hills’ distinction between propagation and transmission, I argue that the social epistemology of philosophy does not justify the recent focus on original texts of philosophy. Because the philosophical knowledge of consumers of philosophy is likelyinspiredby producers of philosophy, as opposed to epistemically grounded in the producers’ epistemic states, experimental philosophy had it right all along—if we want to know the epistemic standing of philosophy, we need to look to philosophy’s consumers. (shrink)

The evolution of the record producer from organizer to auteur, from Phil Spector and George Martin to the rise of hip-hop and remixing.

Based on data from participant observation and in-depth interviews with women who live in a relatively homogeneous small, rural town, this article examines how women act to produce social class representations. By presenting symbols of socioeconomic positions, including behaviors, tastes, and values, during their work, the women in the town present themselves as working, middle, or upper class women. Through these representations, they secure a place within the town's subjective social class system.

We develop the concept of ‘aesthetic practices’ to capture the work needed for population data to be disseminated via government data portals. Specifically, we look at the Census Hub of the European Statistical System and the Danish Ministry of Education’s Data Warehouse. These portals form part of open government data initiatives, which we understand as governing technologies. We argue that to function as such, aesthetic practices are required so that data produced at dispersed sites can be brought into relation and (...) projected as populations in forms such as bar charts, heat maps and tables. Two examples of aesthetic practices are analysed based on ethnographic studies we have conducted on the production of data for the Hub and Warehouse: metadata and data cleaning. Metadata enables data to come into relation by containing and accounting for the differences between data. Data cleaning deals with the indeterminacies and absences of data and involves algorithms to determine what values data can obtain so they can be brought into relation. We attend to how both aesthetic practices involve normative decisions that make absent what exceeds them: embodied knowledge that cannot or has not been documented as well as data that cannot meet the forms required of data portals. While these aesthetic practices are necessary to sustain data portals as ‘sites of projection,’ we also bring critical attention to their performative effects for knowing, enacting and governing populations. (shrink)

Many professional assessment devices are designed to harvest informants’ cognitions as stable, internally-represented, information-processed conceptions of the world. If one dissents from this notion of what beliefs, knowledge and opinions are, then one is freer to see how they are produced, in interaction, as artefacts that serve some interactional institutional purpose. I give an example from the recording of the ‘cognitions’ of a person with a learning disability, and try to show how they are shaped by institutional requirements as to (...) what is to count as recordable in the circumstances. ‘In the circumstances’ is an analyst’s stance: for the members involved, the cognitions are rock-solid discoveries, and will remain so until challenged. (shrink)

While the importance of soil health has been widely documented in certain areas of the U.S., such as the Midwest and Great Plains, other agricultural lands and producers remain largely understudied regarding soil health, including those in the Intermountain West (IMW). In this field report, we dig deeper into differing viewpoints on soil health held by Utah producers, examining how those more and less open to soil health efforts compare in various ways. Using data from a 2024 mail and online (...) survey of Utah producers, we focus on two questions in this exploratory work: (1) How do producers who are more open to soil health practices compare by characteristics, attitudes, and behaviors with those producers who are less open to such practices and (2) What support do those more open to improving soil health need to increase soil health efforts on their land? We find the producers are both similar in several ways but also differ in important ways. Digging deeper and parsing out producers based on their opinions, influences, and information sources as they relate to soil health provides some valuable insights for those doing research and outreach on soil health in the IMW. (shrink)

Social justice needs a home, a place where it can be found, especially for young people growing up in fragmented and increasingly inequitable societies. Community youth arts organizations have secured a certain prominence in this context over the past three decades and are now part of the urban infrastructures that shape connected learning networks in highly industrialized nations. In this capacity, youth arts organizations regularly engage a language and aesthetics of authenticity and trust as part of how they call out, (...) represent and make a home for children and youth. This paper examines how authenticity in youth culture and youth cultural expression is negotiated by arts organizations and how organizations locate their own trustworthiness as allies of young people through the curation of online media archives. The analysis draws on the internet media archives of two youth arts organizations in Canada’s largest English-speaking cities. The Oasis Skateboard Factory in Toronto, ON is an extension program of the Toronto District School Board that enables participants to create their own brands and learn to run a skateboard or professional design business. ReelYouth started in Vancouver in 2005 as a community media empowerment project, and now delivers programs across Canada and internationally.The claims to youth authenticity articulated in each media archive reveal how authenticity and trust are negotiated ideologically by each organization and how organizations mark their ontological status, as a home from which young people can think and respond to an unjust world. I examine how youth authenticity is produced by analyzing how discourses of youth identity, connection and trust are deployed across each archive. Whilst showcasing how authenticity is negotiated by each group, I show how the production of authenticity discourses by OSF and ReelYouth simultaneously convey a deeper reality: the way youth arts groups operate as care structures that offer ontological security, and places of increasing “awareness of previously unnoticed interconnections” for youth. In this way, they operate as sites of border work, places of routing from which the work of social justice can be borne. (shrink)

We report two experiments that investigated the widely held assumption that speakers use the addressee’s discourse model when choosing referring expressions (e.g., Ariel, 1990; Chafe, 1994; Givón, 1983; Prince, 1985), by manipulating whether the addressee could hear the immediately preceding linguistic context. Experiment 1 showed that speakers increased pronoun use (and decreased noun phrase use) when the referent was mentioned in the immediately preceding sentence compared to when it was not, even though the addressee did not hear the preceding sentence, (...) indicating that speakers used their own, privileged discourse model when choosing referring expressions. The same pattern of results was found in Experiment 2. Speakers produced more pronouns when the immediately preceding sentence mentioned the referent than when it mentioned a referential competitor, regardless of whether the sentence was shared with their addressee. Thus, we conclude that choice of referring expression is determined by the referent’s accessibility in the speaker’s own discourse model rather than the addressee’s. (shrink)

In this paper we examine the possibilities of combining two central intuitions about artefacts: that they are functional objects, and that they are non-natural objects. We do so in four steps. First we argue that, contrary to common opinion, functions cannot be the cornerstone of a characterisation of artefacts. Our argument suggests an alternative view, which characterises artefacts as objects embedded in what we call use plans. Second, we show that this plan-centred successor of the function-focused view is at odds (...) with the non-naturalness intuition. Third, we show that this intuition can be developed by defining artefacts as produced or human-made objects, but that the resulting definition might collapse into the plan-centred view, and has trouble distinguishing artefact types or kinds. Finally, we propose a division of labour between production and use plans: among objects in general, artefacts are distinguished as human-made objects; within the domain of artefacts, types or kinds are characterised by the use plans in which artefacts are embedded. (shrink)

This work is an argument for the notion of knowledge production. It is an attempt at an epistemological and historiographic position which treats all facets and modes of knowledge as products of human practices, a position developed and demonstrated through a reconstruction of two defining episodes in the scientific career of Robert Hooke : the composition of his Programme for explaining planetary orbits as inertial motion bent by centripetal force, and his development of the spring law in relation to his (...) invention of the spring watch. ;The revival of interest in the history of experimental and technological knowledge has accorded Hooke much more attention than before. However, dependent on the conception of knowledge as a representation of reality, this scholarship is bound to the categories of influence and competition, and concentrates mainly on Hooke's numerous passionate exchanges with Isaac Newton and Christiaan Huygens. I favourably explore the neo-pragmatist criticism of representation epistemology in the writing of Richard Rorty and Ian Hacking. This criticism exposes the conventional portrayal of Hooke as "a mechanic of genius, rather than a scientist" as a reification of the social hierarchy between Hooke's Royal Society employers and his artisan-experimenters employees. ;However, Rorty and Hacking's efforts to do away with the image of the human knower as an enclosed realm of 'ideas' have not been completed. Undertaking this unfinished philosophical task, my main strategy is to erase the false gap between knowledge which is clearly produced--practical, technological and experimental, 'know how', and knowledge which we still think of as representation--theoretical 'knowing that'. I present Hooke, Newton and Huygens as craftsmen, who, employing various resources, labor to manufacture material and theoretical artifacts. Eschewing the category of independent facts awaiting discovery, I attempt to compare practices and techniques rather than to adjudicate priority claims, replacing ideas which 'develop', 'inspire', and 'influence', with tools and skills which are borrowed, appropriated and modified for new uses. ;This approach enables tracing Hooke's creation of his Programme from his microscopy, and reconstructing his use of springs to structure a theory of matter. With his unique combination of technical and speculative talents Hooke comes to personify the relations between the theoretical-linguistic and the experimental-technological in their full complexity. (shrink)

After viewing a painting, reading a novel, or seeing a film, audiences often feel that they improve their cognitive standing on the world beyond the canvas, page, or screen. To learn from art in this way, I argue, audiences must employ high degrees of epistemic autonomy and creativity, engaging in a process I call ‘insight through art’. Some have worried that insight through art uses audience achievements to explain an artwork’s cognitive and artistic value, thereby failing to properly appreciate the (...) cognitive and artistic achievements of artists. I move against this worry by arguing that in order to learn via insight through art, audiences must collaborate with artists, sharing the labour and credit for the cognitive achievements they co-produce. I claim this co-productive outlook reveals that our appreciation of art’s cognitive and artistic value involves far more audience participation than has hitherto been realized. (shrink)

Based on a small research project conducted in Kuala Lumpur (KL) in July - August 2017, the paper discusses places and practices of young heterosexual Malaysian Muslims dating in KL. In Malaysia, the law (Khalwat law) does not allow for two unrelated people (where at least one of them is Muslim) of opposite sexes to be within ‘suspicious proximity’ of one another in public. This law significantly influences behaviours and activities in urban spaces in KL. However, apart from the legal (...) framework, the faith of urban users seems to influence significantly the way they perceive space and how they behave in the city. The paper questions the analytical usefulness of the notion of public space (as the Western construct) in an attempt to formulate new intellectual coordinates to discuss urban space in a context of the Islamic, post-colonial, tropical, and global city. The ultimate aim of this paper is to start discussing how religious imagination and narratives could lead to formulating a new typology of urban spaces. (shrink)

When addressing the Muslim women question, one of the problematic issues is the centrality of a religious tradition or a political ideology as a primary subject of inquiry. Muslim women are seen as the embodiment of a singular tradition or ideology, as in the case of Turkey, where the contemporary headscarf-wearing women are represented as ‘Islamist’. In this project, I aim to problematise this stereotyping categorisation through ontological conceptualisations, inspired by the French thinker Gilles Deleuze. To implement the relational ontology (...) of Deleuze, I examine headscarf contestations in Turkey through interviews conducted in two women’s organisations in Turkey: Capital City Women’s Platform (Baskent Kadin Platformu) and Hazar. I argue that the world constantly ‘becomes’ through flows of relations between multiple elements; therefore, it is a multiplicity, an intensity and fractured. With this Deleuzian ontology in mind, I consider the quotidian physical, material and social resources of my interviews with the aim of elucidating relations between a female body and the commodities produced by multiple socio-economic and political factors in Turkey. Then I address a Deleuzian understanding of categorisations such as class, gender, race and ideology. These categorisations, for Deleuze, are aggregations of multiplicities and fluidities forming specific fixations according to a range of ascribed characteristics, such as income, education, employment or dress codes. In this regard, I conclude that the label ‘Islamist’ restrains the relational and multiple characters of headscarf practices within a unifying category by attributing certain features to particular embodiments and materials. (shrink)

Context: Von Foerster’s concept of eigenbehavior can be recognized against the broader context of enactivism as it has been advocated by Varela, Thompson and Rosch, by Noë and recently by Hutto and Myin, among others. This flourishing constellation of ideas is on its way to becoming the new paradigm of cognitive science. However, in my reading, enactivism, putting stress on the constitutive role of action when it comes to mind and perception, faces a serious philosophical challenge when attempting to account (...) for the way we actually perceive our environments, most importantly for the fact that we perceive things or objects. Von Foester’s eigenbehavior is understood here as a concept supposed to take on this challenge. Problem: In this article I tackle the following issues: Enactivism must be able to account for the apparent stability of the perceived world: this is not a realm of a never-ending flux of stimuli; it is a realm of stable things. Enactivism is committed to the anti-Cartesian endeavor seeking to bridge the gap between the inner and the outer; between the subjective and the objective. Now, these two points constrain each other so that one cannot address simply by regarding the apparent stability of things as a projection that springs out of the internal machinery binding inputs with outputs. This is because the very idea of such an internal machinery opposes, i.e., it employs the Cartesian dichotomy. So, enactivism is in need of an account of that would not oppose its anti-Cartesian commitment. Method: I introduce the ontology of location and niche theory, as it has been brought forth by Varzi, Casati, and Smith, and develop it so that it can be used in the philosophy of mind. This is a conceptual, semi-formal philosophical analysis. Results: I shall come up with the idea of object conceived of a product of action, and - drawing on von Foerster’s central idea - as a product of coordination of perceptions. Yet, it is not coordination of stimuli but coordination of cognitive connections. The notion of connection is thus articulated in the article and cast as the central concept in my proposal. Implications: We are able to account for both and (2. The apparent stability of the perceived world is due to the setting up and maintaining of connections between the perceiver and the things perceived, resulting in the establishment of what I call a cognitive niche. Constructivist content: Constructivism, broadly construed, takes, in my reading, a negative stance in the first place. Namely, it opposes what I call the metaphysics of the ready-made world. So, it holds that there is no ready-made reality; however it remains open when it comes to positive claims: a mind-independent reality does not exist at all or it does exist but it is not ready-made and as such it must be brought to completion, so to speak, or enacted, as Varela et al. would say, by a cognitive subject. In this article, I follow the latter and address one specific issue: how the enacted world gains its relatively stable architecture. (shrink)

Increased pressures on agri-food systems have indicated the importance of intermediaries to facilitate sustainability transitions. While producer organizations are acknowledged as intermediaries between individual producers and other food system actors, their role as sustainability transition intermediaries remains understudied. This paper explores the potential of producer organizations as transition intermediaries to support producers in their needs to adopt sustainable production practices. Ten cases of producer organizations in conventional (regime) and organic (niche) vegetable systems in Uruguay were studied qualitatively. (...) Findings show that the classic intermediary roles that producer organizations fulfil in food systems also address the needs of producers in their transition to sustainable food systems. By providing organic inputs, organizing access to output markets, sharing knowledge, and facilitating sustainable production practices, producer organizations support producers within and across regime and niche. Producer organizations mostly function as implicit transition intermediaries, facilitated by their legitimacy among producers, their embeddedness in rural networks, and by refraining from taking a strong normative position. Producer organizations have the potential to be more explicit transition intermediaries, however this position comes with limitations. We provide policy recommendations to optimize the transition intermediary potential of producer organizations in their facilitation towards sustainable food systems. (shrink)

Spinoza’s concepts of wonder, the imitation of affects, cheerfulness, and devotion provide the basis for a Spinozist aesthetics. Those concepts from his Ethics, when combined with his account of rituals and festivals in the Theological-Political Treatise and his Political Treatise, reveal an aesthetics of social affects. The repetition of ritualised participatory aesthetic practices over time generates a unique ingenium or way of life for a social group, a singular style which distinguishes them from the general political body. Ritual and the (...) imitation of affects explain why specific styles of art are associated with consistent styles of bodily modifications, clothing, and affects. This paper claims, not that already similar people flock to the same art, but rather, that immersion in the same art is what produces their similarity. Art (especially in the immersive, festival-like experience of live performance) can generate the affect of devotion, which intensifies in-group love, temporarily blocks affects of sadness, and focusses one intently on the aesthetic experience due to devotion’s connection to wonder. Cheerfulness shows that, through variation of aesthetic objects, art can cause pleasure without risking excess. In addition, while politics’ central affect is sad fear, aesthetically-united groups are bound by joyful affects. (shrink)

The Covid-19 pandemic has compounded the global food insecurity crisis, disproportionately affecting the consumers, farmers, and food workers. The significant disruptions caused by Covid-19 have called international attention to food security and sparked conversations about how to better support food production and trade. Our paper contributes to a small but growing literature on the impacts and responses of agroecological farmers to Covid-19 in Costa Rica. Specifically, we interviewed 30 agroecological farmers about livelihood disruptions during Covid-19, the areas of food production (...) and sales most affected during this pandemic, and how farmers and consumers are adapting during this crisis. Our findings reveal multiple impacts on agroecological farmers including: economic hardships of lower incomes and inability to pay loans, changes in purchasing and consumption patterns, market disruptions, changes in sales, a decrease in agrotourism, and a shortage of farmworkers. Furthermore, we also report the following farmer adaptation strategies: minimizing distance with consumers to facilitate direct delivery, establishing e-commerce platforms. Based on our findings, we recommend the following: building farmer networks for knowledge sharing, increasing technological support for farmers, and providing government support to ensure that such crises do not increase unemployment among farmers and exacerbate food insecurity. (shrink)

The shift from the conventional agri-food system to alternative practices is a challenging transition for agricultural producers, yet surprisingly under-studied. Little research has examined the social and cultural processes in rural communities that mobilize producers and construct and sustain producer-driven alternative food networks (AFNs). For AFNs to go beyond just offering “alternative foods” or “alternative networks” and to be constructed as “alternative economies”, this transformation in the producer community is indispensable. This paper presents a case study of a (...) rural cooperative in Shanxi, China. The discontent with both productivist agriculture and the social decay in communities motivated a group of women to engage in a decade-long process of social mobilization, cultural reconstruction, and learning by experimentation. Through this, they developed an alternative vision and successfully created a localized alternative socio-economic model, which I call “anti-productivism”. It prioritizes ecological sustainability, self-reliance, reciprocity, and cultural values over output maximization, productivity growth, commodity exchange, and monetary gains. This case contrasts sharply with the urban-initiated, consumer-driven AFNs studied in the China literature, which mostly just offered alternative foods but brought little change to the producer community. It shows that the alternative economy must be embedded in an alternative community united by strong social bonds and shared cultural values. (shrink)

The anonymous treatise De sex inconvenientibus is a good example of the calculatores’ approach when dealing with motion. It is organized around four main questions relating to the determination of rapidity in four kinds of changes, i.e. in the generation of substantial forms, in alteration, in increase, and in local motion. In some arguments the author points out the paradoxes to which the two ways of determining the rapidity of a motion can lead: rapidity is determined by the effect produced (...) (the degree of quality generated, the space covered, etc.) or it results from the ratio between the moving power and the resistance of the mobile or patient. While this twofold approach to determining rapidity appears in the majority of calculator texts, the two points of view – the analysis according to its effects and the analysis according to its causes – have rarely been confronted. (shrink)

This paper explores the interface between users and producers of translational science through three case studies. It argues that effective TS requires a breakdown between user and producer roles: users become producers and producers become users. In making this claim, we challenge conventional understandings of TS as well as linear models of innovation. Policy-makers and funders increasingly expect TS and its associated socioeconomic benefits to occur when funding scientific research. We argue that a better understanding of the hybridity between (...) users and producers in TS is essential to encouraging effective TS activities. In arguing for broader understandings of the hybrid roles of user/producers in TS we rely on empirical observations made during our four-year study of three translational pathways here labeled clinical, commercial, and civic. These pathways were identified in a large-scale network of scientists investigating the pathogenomics of innate immunity (i.e. “the PI.2 network”.. (shrink)