Update content/annex/abecedaire.md

content/annex/abecedaire.md

@@ -171,7 +171,7 @@ It’s clear that your concern with my cheating is biased in your favor. Even if
 
 Sometimes, you might let me cheat a bit if it levels the playing field, so long as you’re still ahead. In these cases, cheating isn’t about fairness—it’s about keeping the game going.
 
-### A Case in Point
+## A Case in Point
 
 I was playing musical chairs with children aged seven to eleven who had started to build their play community. I adjusted the game’s rules to keep everyone playing: I didn’t remove chairs, ensuring that there was always one child without a seat. This child could experience the thrill of “losing” without being excluded, keeping the fun alive.
 
@@ -179,7 +179,7 @@ After about ten minutes, the game was at its peak, and I planned to switch to a
 
 So, if they found this fun, who was I to interfere? They were playing well, in their own way. When the next round began, they all took their chairs along, creating a version of musical chairs where they were still playing the game but also cheating.
 
-### The Well-Timed Cheat
+## The Well-Timed Cheat
 
 This experience revealed a type of cheating that, although technically unfair, was beneficial—it led us to a game we could enjoy together. I call this the *well-timed cheat*: rule-breaking done for the sake of play as much as for a player.
 
@@ -258,7 +258,7 @@ In another way, though, it makes sense to see hacking as a way of turning docume
 
 Hack value is difficult to define and ultimately can only be exemplified. But, by and large, it refers to a kind of aesthetics of hacking. For instance, repurposing things in an unexpected way can be said to have hack value; as can contributing anonymously to collectively used configurations, in the spirit of free software. Steven Levy, in his book Hackers, talks at length about what he calls a “hacker ethic.” But as Brian Harvey has argued, that expression may be a misnomer and that what he discovered was in fact a hacker aesthetic. For example, when free-software developer Richard Stallman says that information should be given out freely—an opinion universally held in hacker circles—his opinion is not only based on a notion of property as theft, which would be an ethical position. His argument is that keeping information secret is inefficient; it leads to an absurd, unaesthetic duplication of effort amongst the information’s usership.
 
-## See also:
+## Further references
 
 Wark, McKenzie. *![A Hacker Manifesto](bib:7aa9b6f9-7184-4472-a059-3852301f3fb3)*. Harvard University Press, 2004.
 
@@ -295,7 +295,7 @@ Three processes marked this change: the political dimension of popular illegalis
 
 Foucault argues that prisons have not failed to eliminate crime but rather succeeded in producing *delinquency*—a form of illegalism that the carceral system can supervise, isolate, and control. Delinquency is thus a product of penal systems, not merely an extension of illegalism. This form of controlled, pathologized delinquency allows authorities to regulate illegal practices while retaining prisons as central institutions, despite their “failures.” The success of the prison, then, is in producing an enclosed, manageable form of illegalism.
 
-## See also
+## Further references
 
 Vásquez, Delio. "![Illegalist Foucault, Criminal Foucault](bib:d7daa948-f643-4259-a931-083949bb8535)." *Theory & Event*, 23(4), 2020, pp. 935-972.
 
@@ -447,7 +447,7 @@ These modes of use—or rather reuse—multiply with the extension of acculturat
 *[Series Guide](https://www.bbc.co.uk/programmes/m0023jkn/episodes/guide)*
 
 
-# # Looting
+# Looting
 
 Osterweil, Vicky. *![In defense of looting: a riotous history of uncivil action](bib:bd473222-78dd-496e-8add-23b996da43c0)*. Bold Type Books, 2020.
 
@@ -989,7 +989,7 @@ Thieme, Tatiana A. “![Beyond Repair: Staying with Breakdown at the Interstices
 
 Beirut-based artist Lawrence Abu Hamdan has been excavating the practice of *taqiyya*, a term belonging to Shia Islamic jurisprudence that connotes a legal dispensation for those who must dissimulate their faith when at risk of persecution. For Hamdan *taqiyya* is “an admission that free speech is not about speaking freely, but reclaiming control over the very conditions under which one is being heard” (Hamdan 2015).
 
-## For more details:
+## Reference
 
 You, Mi. “![Taqiyyah, Language and Game: On Lawrence Abu Hamdan’s Contra Diction: Speech against Itself](bib:e4b0f9c5-437d-4ee3-b7fe-57067b74bcde).” Performance Research 21, no. 4 (July 3, 2016): 113–21.