{"id":11132,"date":"2026-10-27T08:00:00","date_gmt":"2026-10-27T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=11132"},"modified":"2026-09-05T14:31:42","modified_gmt":"2026-09-05T14:31:42","slug":"looking-at-ian-hodders-book-2024-entangled-part-5-of-22","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=11132","title":{"rendered":"Looking at Ian Hodder&#8217;s Book (2024) &#8220;Entangled.&#8221;\u00a0 (Part 5 of 22)"},"content":{"rendered":"\n<p>0054 In S3C1, Hodder discusses changing <em>definitions of entanglement<\/em>.<\/p>\n\n\n\n<p>His original proposition, from 2012, associates &#8220;entanglement&#8221; to four types of relation between humans (H) and things (T).&nbsp; These are (1) humans depend on things (HT), things depends on humans (TH), humans depend on humans (HH), and things depend on things (TT).<\/p>\n\n\n\n<p>0055 This proposition now expands to include flows, as well as things.<\/p>\n\n\n\n<p>0056 This raises the question, which <em>portions of the two-level interscope<\/em> associate to things?<\/p>\n\n\n\n<p>The situation and content-level actualities do.<\/p>\n\n\n\n<p>Then, what portions associate to humans?<\/p>\n\n\n\n<p>It must be the normal contexts and potentials.<\/p>\n\n\n\n<p>0057 This is sort of confusing. &nbsp;Normal contexts and potentials concern <em>things,<\/em> but they are really <em>mental processes in humans<\/em>.&nbsp; Is that another style of &#8220;entanglement&#8221;?&nbsp; If so, this would be neither sociological or philosophical.&nbsp; It would be psychological and existential.<\/p>\n\n\n\n<p>0058 I now proceed with caution into <em>an appreciation that<\/em> (what Hodder calls) <em>&#8220;dependence&#8221; engages the normal contexts<sub>3<\/sub> and potentials<sub>1<\/sub> within the following sensible construction<\/em>.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide14.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide14.png\" alt=\"\" class=\"wp-image-11133\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide14.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide14-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0059 How do humans depend on a thing<sub>2a<\/sub>?<\/p>\n\n\n\n<p>They note <em>its structure<sub>3a<\/sub><\/em> and <em>what it can do<sub>1a<\/sub><\/em>.&nbsp; Then, the identify <em>a use<sub>3b<\/sub> according to one of its powers<sub>1b<\/sub>.<\/em><\/p>\n\n\n\n<p>How do things<sub>2a<\/sub> depend on humans?<\/p>\n\n\n\n<p>Once the humans use a thing<sub>2a<\/sub>, then they will continue to do so until something better comes along.&nbsp; But, that &#8216;something&#8217; has to be a lot better for humans to make the adjustment.<\/p>\n\n\n\n<p>0060 Hodder mentions how pottery appears in <em>the timeline of the excavation at Catal Hoyuk<\/em>.<\/p>\n\n\n\n<p>Three phases are present.<\/p>\n\n\n\n<p>An early phase has little (or no) pottery.&nbsp; But, they use clay for cooking.&nbsp; How?&nbsp; They make clay balls and place them in a cooking fire (in the house with plastered walls).&nbsp; Then, they remove the heated clay ball and place it in a closed basket containing meat.&nbsp; It is a time consuming way to cook.&nbsp; The results are delicious.&nbsp; Today, the process is called &#8220;sous vide&#8221;.<\/p>\n\n\n\n<p>During a middle phase, pottery is used for cooking meat.&nbsp; It is also used for making yogurt and cheese.&nbsp; Cooking in a pot requires less attention than clay balls.&nbsp; Clay pots are used for cooking and storage.<\/p>\n\n\n\n<p>In the late phase, some pottery gets decorated.&nbsp; Decorated clay pots are used for exchange.&nbsp; Pot stands (used to display decorated pots) become fashionable.<\/p>\n\n\n\n<p>0061 In S4C1, the author discusses the entanglement of things (TT).&nbsp; The clay for clay pots is dug up in an area near the settlement that is also used for grazing sheep.&nbsp; Clearly, the identity<sub>3b<\/sub> and structure<sub>3a<\/sub> of the resulting holes do not comport with the identity<sub>3b<\/sub> and structure<sub>3a<\/sub> of grazing sheep.&nbsp; Nothing says &#8220;stupid&#8221; as much as a sheep and a hole in the ground.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide15.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide15.png\" alt=\"\" class=\"wp-image-11134\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide15.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide15-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0062 The content and situation levels for clay pots look perfectly sensible.&nbsp; Of course, one would want to obtain clay from a nearby location.<\/p>\n\n\n\n<p>The same levels for sheep do not.&nbsp; Rather than embodiment<sub>2bf<\/sub>, sheep stumble into nearby holes dug for clay.<\/p>\n\n\n\n<p>0063 So, there is a situation-level entanglement.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide16.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide16.png\" alt=\"\" class=\"wp-image-11135\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide16.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide16-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0064 Grazing on grass<sub>2bm<\/sub> [substantiates by way of flow] the embodiment of sheep<sub>2bf<\/sub>.<\/p>\n\n\n\n<p>The holes that interfere with the embodiment of sheep<sub>2bf<\/sub> [entangle] <em>what?<\/em><\/p>\n\n\n\n<p><em>What<\/em> is entangled?<\/p>\n\n\n\n<p>0065 Surely, <em>the process of making of clay pots<\/em> (as matter) is entangled with <em>the form of the embodiment of sheep<sub>2bf<\/sub><\/em>.&nbsp;<\/p>\n\n\n\n<p>The process of making clay pots (as entangled matter) is not the same as containment (as situation-level matter) serving as the principle of unity<sub>2bm<\/sub>.<\/p>\n\n\n\n<p>0066 Two steps take place.<\/p>\n\n\n\n<p>The content-level form<sub>2af<\/sub> inspires (through the resolution of a content-level entanglement) a principle of unity<sub>2am<\/sub> as situation-level matter.&nbsp; The form of a clay<sub>2af<\/sub> pot stands for the principle of containment<sub>2bm<\/sub>.<\/p>\n\n\n\n<p>The situation-level form<sub>2bf<\/sub> inspires (through the resolution of a situation-level entanglement) a process<sub>2cm<\/sub> as perspective-level matter.&nbsp; <em>The embodiment of clay pots<sub>2bf<\/sub><\/em> stands for <em>the principle of a process<sub>2cf<\/sub><\/em> whereby clay is obtained from local sources.<\/p>\n\n\n\n<p>0067 For sheep, <em>the form of sheep<sub>2af<\/sub><\/em> stands for <em>the principle of grazing grass<sub>2bm<\/sub><\/em>.<\/p>\n\n\n\n<p><em>The embodiment of sheep<sub>2bf<\/sub><\/em> stands for <em>the principle of a process<sub>2cm<\/sub> whereby sheep are pastured near the settlement.<\/em><\/p>\n\n\n\n<p>0068 Thing-thing entanglement (TT) (C3), such as the one between <em>obtaining clay for pots<\/em> and <em>setting pasture for sheep<\/em>, implicates a perspective-level form<sub>2cf<\/sub>.&nbsp; That perspective-level form<sub>2cf<\/sub> must be some kind of agreement, concerning the use of land around the settlement.<\/p>\n\n\n\n<p>Similarly, thing-human entanglement (TH) (C4) produces a mutual dependence between human efforts (processes<sub>2cm<\/sub>) and the embodiment of things<sub>2bf<\/sub>.<\/p>\n\n\n\n<p>0069 Here is a picture of the result, where the perspective-level actuality<sub>2c<\/sub> contains the label &#8220;form<sub>2cf<\/sub>&#8220;.<\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide17.png\"><img loading=\"lazy\" decoding=\"async\" width=\"540\" height=\"360\" src=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide17.png\" alt=\"\" class=\"wp-image-11136\" srcset=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide17.png 540w, https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide17-300x200.png 300w\" sizes=\"auto, (max-width: 540px) 100vw, 540px\" \/><\/a><\/figure>\n\n\n\n<p>0070 Finally, human-thing entanglement (HT) (C2) may or may not bring processes<sub>2cf<\/sub> to awareness, because [thingness] and [flowness] do not question [their perspective-level substance].<\/p>\n\n\n\n<p>For example, an innovation may be required to figure out that one can cook food in a basket by adding clay balls heated in a fire.&nbsp; Once the tradition is established, then there is no reason to deal with the perspective level.&nbsp; The perspective level only comes into play when sensible construction (somehow) does not work well.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>0054 In S3C1, Hodder discusses changing definitions of entanglement. His original proposition, from 2012, associates &#8220;entanglement&#8221; to four types of relation between humans (H) and things (T).&nbsp; These are (1) humans depend on things (HT), things depends on humans (TH), humans depend on humans (HH), and things depend on things (TT). 0055 This proposition now [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-11132","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.7 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Looking at Ian Hodder&#039;s Book (2024) &quot;Entangled.&quot;\u00a0 (Part 5 of 22) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=11132\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Ian Hodder&#039;s Book (2024) &quot;Entangled.&quot;\u00a0 (Part 5 of 22) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0054 In S3C1, Hodder discusses changing definitions of entanglement. His original proposition, from 2012, associates &#8220;entanglement&#8221; to four types of relation between humans (H) and things (T).&nbsp; These are (1) humans depend on things (HT), things depends on humans (TH), humans depend on humans (HH), and things depend on things (TT). 0055 This proposition now [&hellip;]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.raziemah.com\/blog\/?p=11132\" \/>\n<meta property=\"og:site_name\" content=\"An Archaeology of the Fall\" \/>\n<meta property=\"article:published_time\" content=\"2026-10-27T08:00:00+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2026\/09\/Slide14.png\" \/>\n\t<meta property=\"og:image:width\" content=\"540\" \/>\n\t<meta property=\"og:image:height\" content=\"360\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"admin\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"admin\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"5 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=11132#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=11132\"},\"author\":{\"name\":\"admin\",\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/#\\\/schema\\\/person\\\/ad695f570ebd1b2a6f85c4ac5badcd04\"},\"headline\":\"Looking at Ian Hodder&#8217;s Book (2024) &#8220;Entangled.&#8221;\u00a0 (Part 5 of 22)\",\"datePublished\":\"2026-10-27T08:00:00+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=11132\"},\"wordCount\":878,\"image\":{\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=11132#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/wp-content\\\/uploads\\\/2026\\\/09\\\/Slide14.png\",\"articleSection\":[\"Book Review\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=11132\",\"url\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=11132\",\"name\":\"Looking at Ian Hodder's Book (2024) \\\"Entangled.\\\"\u00a0 (Part 5 of 22) - 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