Ordered cotton punis and also cotton carders today – in the meanwhile I did try spinning the cotton roving I have without it being put into punis, using my new tahkli spindle with the brass whorl. no image of that attempt and failure yet – will put one up later in the week maybe. Meanwhile what I call my westernized tahkli spindle arrived today and I am trying to spin the wool on that – all in the name of hybridity

interesting….

made from sample of roving from twisted.etsy.com

how many such small bits before I can piece together something I can use?

One aspect of it will possibly be presented soon (details forthcoming) as
“Gandhi’s Granddaughters Scattered Worldwide: Spinning, Weaving and other Craft(ed) Networks in (Post)Modernity”

Radhika Gajjala | Create Your Badge

“Sankranti is the Sanskrit word in Indian Astrology which refers to the transmigration of the Sun from one R?shi (sign of the zodiac) to another. Hence there are 12 such sankrantis in all. However, the Sankranti festival usually refers to Makara Sankaranti, or the transition of the Sun from Dhanu rashi (Sagittarius) to Makara rashi (Capricorn).” (wikkipedia).

I should do more research workshops in my weaving room (the other living room in my house) – around cultural work, craft, economy, nationalism, Gandhi, Marx, affect, labor, value, everyday rural (and urban) practice and globalization…
Y O, D P, A B and I had a very engaging conversation intertwined with demonstration of four harness loom use and Y J’s modelling of the Kanjeevaram sari

As I said the other day on my Facebook status update.

There is method to my madness even if it looks more like madness to my method.

(but really that’s just the point isn’t it – method does not just happen. its carved out ofmadness).

So now I’m struggling through knitting. My UFO s now include knitting, quilt patches, weaving and crochet…

Thinking through issues of value, labor, affect…

my current immersion in a network leads me back to the theme of mobility and immobility and the (problematic ) assumptions about nomadic life as mobility….

building (new) “families” as families fade and delink … what epistemic shifts in relationality occur?

what sorts of avoidance and rerouting around trauma?

and the assumption that this is is done through a particular kind of “outside of community” choice is further problematic.

nomads are never delinked or outside.

this returns us to the issue of assumptions embedded in how individual agency is interpreted and referenced in everyday discourse (not just in many theoretical writings) – as implicitly non-relational…

I probably need to return to taking a look at Braidotti and put it in conversation with Sassen…and the role of micronarratives

But for now I head back to caste, craft, colonial nation and ethnographic state.

[my initial instinct is to put this post on my LJ and/or in a private setting - and maybe I will change this into a private setting later...even here]

Being part of multiple contexts – as I immerse myself here, there and then there and here – following the connections – I am once again sinking in and getting lost in being within them – the angst, joys and practices carrying me through – I have to remind myself to write – to pick up those scattered post it notes and scribblings in the margins and make them into sentences and paragraphs… linking them to the parallel journey of reading that each intersection leads me to in order to get a broader view or more detailed historical context for….

How do I write all this without freezing and type-casting – how can the act of writing and theorizing record the active fluidity while noting the nodes and shifts and connections with clear evidence that what I see is happening?

Starting with a story that dates back to 2006 to note what seemed like a power imbalance when viewed through language and image – that hid expertise and located the Othered body in local weavers… then finding out about how existing binaries are mired in historical rewritings and encounters with various forms of romanticizing and Othering – while the materiality of everyday life shifted because of policy made in response…

how do I stack these up (do I “Stack”) – organize and write?

The positioning of particular theoretical knowledge and expertise – production modes in the space of practice – while placing others in the domain of Theory, Abstraction and drawing them into policy… when traced through history go back into a intertwining of both colonial and nationalist imaginaries… decisions made through multiple kinds of exchanges and dialogues across contexts to place them in one…

Indeed, even the writings of nationalist leaders Gandhi and Nehru reveal that they were very aware of these binaries in practice… resistance movements and later national policy was developed with this awareness..

yet the policies perpetuated some of these – and solidified particular ethnographic observations as actuality – so that even when at the time of writing those ethnographic writings were as much partial truths and shaped by ideologies and viewpoints of those writing them – as they wrote them as “history” – these ethnographic observations are now acted on as the only historical reality…

multiple histories of social movements, political movements and industrialization provide the possibility of re-routing through another strand… what sorts of shifts and collaborations might those lead to?

would this happen through grassroots everydayness, networks of active resistance, planned policy intervention?

yes the writing has to commence – but where do I start?

what are the limits to unravelling? The key nodes/knots formed that refuse to unravel – these might be the moments to stop and reflect on before unravelling further and …

[[ok ok - I will stop with the roving metaphor - there is a point when it cannot go back further -

and the metaphor can carry me to a logic that wont allow me to see something else...]]
—

This is why, of course, it is a good thing the MS for the Weavings book is at a stage where I cant drag it back into a full overhaul – even though I will likely add and revise a bit more before the final stage of going to press in the next couple months….

These questions will organize a into a next book project – based on which intersection I land on in the articulation of that project.

I realize now that the question “has the internet empowered the subaltern woman” is not the question to ask – in one sentence – the answer could be “yes” – in another reply the answer could be “no” – but…. it tells us nothing about what I set out to investigate in the past 18 or so years…

the point is that the “internet” is part of a logics that are even in place in processes offline – and from before the “internet” came along to “empower” the subaltern (at the risk of sounding repetitive and restating what many others have stated).

the issue then is why is the “internet” considered an outsider and who does the “west” vs “rest” binary serve.

My articles from Development in practice and Gender and Development – from 1999 – both fail to extricate themselves from this binary… because they start with the question and assumption of empowerment through the internet – which is a question imposed from a logic that such research is forced into – and therefore is a logic even non-profits and ngos are complicit in.

more on this in the book – perhaps.

As I work on the final revisions on the book manuscript while the publishers examine the camera-ready samples – I once again got caught in an archive search frenzy.

Also my continuing work and leisure in various mostly women-centered networks (because the practice of knitting and related fiber craft is still gendered as a female activity) made me think back on the spoon collective listprocs I founded and ran in the 1990s – women-writing-culture, third-world-women and sa-cyborgs.
Discussions on that are still relevant – and suddenly I need to find archives if I am to historicize net presences of women writing and creating and connecting through the internets…