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Scientific work is heterogeneous, requiring many different actors and viewpoints. It also requires cooperation. The two create tension between divergent viewpoints and the need for generalizable findings. We present a model of how one group of actors managed this tension. It draws on the work of amateurs, professionals, administrators and others connected to the Museum of Vertebrate Zoology at the University of California, Berkeley, during its early years. Extending the Latour-Callon model of interessement, two major activities are central for translating between viewpoints: standardization of methods, and the development of `boundary objects'. Boundary objects are both adaptable to different viewpoints and robust enough to maintain identity across them. We distinguish four types of boundary objects: repositories, ideal types, coincident boundaries and standardized forms.

https://www.jstor.org/stable/pdfplus/285080.pdf

Institutional Ecology, `Translations' and Boundary Objects: Amateurs and Professionals in Berkeley's Museum of Vertebrate Zoology, 1907-39:

L anguage has been granted too much power. The linguistic turn, the semiotic turn, the interpretative turn, the cultural turn: it seems that at every turn lately every “thing”—even materiality—is turned into a matter of language or some other form of cultural representation. The ubiquitous puns on “matter” do not, alas, mark a rethinking of the key concepts (materiality and signification) and the relationship between them. Rather, it seems to be symptomatic of the extent to which matters of “fact” (so to speak) have been replaced with matters of signification (no scare quotes here). Language matters. Discourse matters. Culture matters. There is an important sense in which the only thing that does not seem to matter anymore is matter. What compels the belief that we have a direct access to cultural representations and their content that we lack toward the things represented? How did language come to be more trustworthy than matter? Why are language and culture granted their own agency and historicity while matter is figured as passive and immutable, or at best inherits a potential for change derivatively from language and culture? How does one even go about inquiring after the material conditions that have led us to such a brute reversal of naturalist beliefs when materiality itself is always already figured within a linguistic domain as its condition of possibility?

https://www.jstor.org/stable/10.1086/345321

Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter

Undoing Gender constitutes Judith Butler's recent reflections on gender and sexuality, focusing on new kinship, psychoanalysis and the incest taboo, transgender, intersex, diagnostic categories, social violence, and the tasks of social transformation. In terms that draw from feminist and queer theory, Butler considers the norms that govern--and fail to govern--gender and sexuality as they relate to the constraints on recognizable personhood. The book constitutes a reconsideration of her earlier view on gender performativity from Gender Trouble. In this work, the critique of gender norms is clearly situated within the framework of human persistence and survival. And to "do" one's gender in certain ways sometimes implies "undoing" dominant notions of personhood. She writes about the "New Gender Politics" that has emerged in recent years, a combination of movements concerned with transgender, transsexuality, intersex, and their complex relations to feminist and queer theory. 

Undoing Gender

Principles of topological psychology

This essay has two aims. The first is to preview and set the context for the essays that follow it in this volume. The second is to propose a new perspective on the circulation of commodities in social life. The gist of this perspective can be put in the following way. Economic exchange creates value. Value is embodied in commodities that are exchanged. Focusing on the things that are exchanged, rather than simply on the forms or functions of exchange, makes it possible to argue that what creates the link between exchange and value is politics , construed broadly. This argument, which is elaborated in the text of this essay, justifies the conceit that commodities, like persons, have social lives. Commodities can provisionally be defined as objects of economic value. As to what we ought to mean by economic value, the most useful (though not quite standard) guide is Georg Simmel. In the first chapter of The Philosophy of Money (1907; English translation, 1978), Simmel provides a systematic account of how economic value is best defined. Value, for Simmel, is never an inherent property of objects, but is a judgment made about them by subjects. Yet the key to the comprehension of value, according to Simmel, lies in a region where “that subjectivity is only provisional and actually not very essential” (Simmel 1978:73). In exploring this difficult realm, which is neither wholly subjective nor quite objective, in which value emerges and functions, Simmel suggests that objects are not difficult to acquire because they are valuable, “but we call those objects valuable that resist our desire to possess them” (p. 67).

The social life of things: Introduction: commodities and the politics of value

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References

Institutional Ecology, `Translations' and Boundary Objects: Amateurs and Professionals in Berkeley's Museum of Vertebrate Zoology, 1907-39:

Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter

Undoing Gender

Principles of topological psychology

The social life of things: Introduction: commodities and the politics of value