Rabbits in Australia:

synoptic outline

this ongoing biological warfare immediately calls to mind Lewis Carroll's "Red Queen's Race" metaphor; doubles the dubiousness of the rabbit-proof fence (cite history, literature) and analogies and representations in film

and so I wondered, what do indigenous versions of this biotech/rabbit narrative sound like?

and also,

the more general issue of indigenous knowledge on the web.

-as issue for open-sourcing in/of codes, medicine/biotechnology, and genomics, etc

tracing issue according to crowdsourcing/encryption (open/close), rhythm

found  Aboriginal Knowledge on the Internet by Michael Christie

analogy to, stark differences from open source spying issue

garma and the role of performance

performance: recombinant/crossover

not just ideas, codes

narrative

cue:

Ong's version of orality/literacy, specrtrum of counterarguments

simultaneity: McLuhan&Fiore on sound, performing word/image ratios (cue McCloud chapter 6 pp. 153-5)

-virtual garma, "rhetorical softwares"

what we learn

1. about social technologies and multimedia

2. about the available means of perception/persuasion regarding the biological warfare waged on rabbits in australia

3. epigenesis and evolution/learning in Aboriginal knowledge/performance practices, cybernetics

"Truth emerges like a tangent

to a narrative - momentary

and structured like a fiction.

The post structuralists insist

that, all truth claims are

embedded in a

metanarrative. Dependence

on metanarrative in Western

science is hidden, in Yolngu

science it is foregrounded

and celebrated, leading to

particular knowledge

practices which are both

socially and ecologically sustainable"

page 2, third column.

drop http://idh4000rhetoricsofrhythm.pbwiki.com/Order%20for%20Free

here:

http://idh4000rhetoricsofrhythm.pbwiki.com/a%20new%20sound%2C%20a%20different%20sound

Bateson's generalizations about "Americans" is interesting here. "Americans are, no doubt, as rigid in their presuppositions as any other people (and as rigid in these matters as the writer of this book), but they have a strange response to any articulate statement of presupposition. Such statement is commonly assumed to be hostile or mocking or--and this is the most serious--heard to be authoritarian" (Mind and Nature 24).

Bateson "insists on the articulate statement of presuppositions so that they may be improved," i.e. on an experimental and experiential rhetorical practice of performance:

-art of interruption, premise-sharing

-map ain't territory/learning when/where to cut: timing and affect, (echo) locating affect

-tempo rubato

"When we think about sharing

our knowledge with other

people on the internet, or

when we think about

intercultural education – like

between Aboriginal students

and white teachers – we are

dealing with the

unpredictable relation

between the signifier (the

words, movements, images)

we use, and the signified

(what you or I understand to

be represented by the

signifier). Through the

judicious use of ambiguity

and metaphor, Yolngu

ceremonial leaders have a

long tradition of negotiating

complex situated agreed

meanings from the raw

materials of quite divergent

and potentially antagonistic sources"

page, column

torquing the matter further towards the question of style, particularly style/manner of engagement (interactive performance); clearly, not merely surface/ornament.

sound example.. raga: ornament, "an inventory of effects" (McLuhan&Fiore)

refraining, again.

refrain: medium

"For a discussion on what

happens through dance, see

Tamisari, F 2000 The

meaning of the steps is in

between: dancing and the

curse of compliments The

Australian Journal of

Anthropology, 11:3, 36-48"

"The virtual performance of

garma on the internet need

not be in real time, but it

must be ordered."

how would it become ordered?

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