[...]arded as worthwhile

with mobile phones='lgc'>: what is going on here, what is their value, how are they circulating, how do people regard them='qstn'>?


="large lg2" stl="font-size:110%"> (ibn ebn ابن) people belong because their fathers belonged and so forth ='lgc'>+ what they give away, the (gift) shells, can be regarded as female ='lgc'>: items that have come into men's possessions (='lgc'>=/= ="frds scrmbld">Karin's gifts)
="prgrph">-so the shells are passive objects, women are/were (traditionally), classically regarded as objects in a similar way and were given the names of shells


='strcls'>***how to think about ="trms">vocabulary:='strcls'>***
="prgrph">-i cannot start using economics of the ="trms">market to describe what i am talking about
="prgrph">-in the ="trms">vocabulary of gift exchange (="ppl">Strathern) may be able to find the ="trms">vocabulary of analysis (like an artist choosing the color)
="prgrph">-="ppl">Strathern choice='lgc'>: the ="trms">vocabulary of gift exchange might give her the ="trms">vocabulary by which to start describing, is an ='strcls'>*artificial choice='strcls'>*. the ="trms">vocabulary of the gift economy gives her a lot of terms in which to understand. but those terms are only useful for the purposes of understanding that particular set of ="trms">data, and if i then leave that ="trms">data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art ="trms">market, then absolutely what we would be dealing with is commodities='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges ='lgc'>[='at'>#SK='lgc'>], ='at'>#import function


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='strcls'>*="trms">literature='lgc'> = the ="trms">question of ="trms"nttrm="already,spread">reading='strcls'>* (='lgc'>=/= ="trms">matter of novels and ="trms">poems)

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what is the ="trms">language of war='qstn'>?
(="ppl">Keenan > Weizman='lgc'>:) we need to understand war as discourse ='lgc'>='lgc'>--> ='strcls'>*war='lgc'> = a threatened discourse='strcls'>*
="prgrph">-The ="trms">language component of war exists in the gap between the level of destruction which is “possible” and the level of destruction which is “actually applied” in every given ="trms">situation.

when war is no longer a means but an end in itself(='qstn'>?) ='lgc'>='lgc'>-->='qstn'>? Hezbollah

deterrence='lgc'>: a means of controlling a person's behavior through negative motivational influences

“We are law-abiding, and we go ="trms">wild.”


violence stripped of ="trms">semiotics

The logic, the reason, of conflict is thus political ... for Clausewitz, politics is essentially logic, logos, discourse, people reasoning with one another, thinking and speaking, exchanging


='at'>@Luis, why conflict could be my concern='qstn'>? because it marks the breakdown of politics, when we can no longer have a conversation, engage in the game, where there is no possibility of further exchange, there is fighting

fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure ='lgc'>='lgc'>==> use of force

Saskia Sassen called the attacks of September 11 “A Message From the Global South”
she wrote that the attacks bore witness to a fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure in ="trms">communication or to a “="trms">translation problem”
for her the ="trms">language of September 11 attacks was clear
Sassen's d="trms"nttrm="danger,stranger">angerous and depraved rationalization of September 11='lgc'>: south is speaking in a ="trms">language that needs no ="trms">translation


="large lg14" stl="font-size:103%">
the word ‘conflict’ (is coined as a discoursive necessity and) bears with itself an analysis of politics which sees it as a rational enterprise, a structured confrontation or conversation aimed at compromise or reconciliation, the exchange of ="trms">demands and the negotiation of outcomes ='lgc'>='lgc'>--> a ="trms">Greek tradition ='lgc'>: to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence ='lgc'>='lgc'>--> (as a term) ‘conflict’ carries with itself a telos of con="trms">sensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ='lgc'>='lgc'>==> perfect understanding ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> (="trms">Greek ='lgc'>='lgc'>-->) democracy's dream of overcoming ="trms">internal opacities of mediation or signification, dream of a final unification, dream of a clear universal ="trms">language

(="ppl">Barthes’ ="trms">fable of) the woodcutter='lgc'>[='lgc'>='lgc'>~= an ="trms">agent of change='lgc'>] ='lgc'>='lgc'>==> ="trms">language='lgc'> = act (without mediation or image, operating ='strcls'>*an immediate transformation='strcls'>* ='lgc'>='lgc'>==> politic) ='lgc'>:
If I am a woodcutter and I am led to name the tree which I am cutting down ='lgc'>[j'abats='lgc'>], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my ="trms">language is operative, linked to its object in a ="trms">transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political ="trms">language='lgc'>: it ="trms">presents ="trms">nature to me only to the extent that I am going to transform it, it is a ="trms">language by which I act the object; the tree is not an image for me, it is simply the meaning of my action. But if I am not a woodcutter, I can no longer speak the tree, I can only speak of it, about it.
='at'>@="nms">apass ='at'>@="frds scrmbld">Femke

(="ppl">Barthes='lgc'>:) political='lgc'> = operative (='lgc'>~ active, transformative, destructive) ='lgc'>='lgc'>--> this is an important ="trms">fable for artists

talking about ‘conflict’ is also like this, is a “political” speech, an “operative” ="trms">language, it “="trms">presents” the object of my action to me, which is democracy, and not Colombia

(some ="trms">figurative ‘violence of ="trms">language’ ='lgc'>=/= ='lgc'>[="ppl">Austin, ="ppl">Derrida, ="ppl">Butler ='lgc'>='lgc'>==>='lgc'>] i am talking about paying attention to) the ="trms">language used in a certain manner by certain ="trms">agents ='lgc'>='lgc'>--> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, re="trms">presentation, to be careful with the collapse of hermeneutic (in any discourse) ='lgc'>='lgc'>--> the labor of transparency ='lgc'>[='at'>@="frds scrmbld">Mona ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali ='lgc'>]



(the very strange claim ='lgc'>[made by political leaders='lgc'>] that) force is a kind of ="trms">language, and not just any ="trms">language. It is one which solves the problem that seems endemic to all things ="trms">linguistic, namely='lgc'>: fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, indirection, misunderstanding, drift. ='lgc'>[...='lgc'>]that the ="trms">language of force actively and successfully delivers its message ='lgc'>='lgc'>--> a ="trms">fable='lgc'>: “everybody understands the ="trms">language of force” (unlike ordinary, diplomatic, political ="trms">language) ='lgc'>='lgc'>--> the ="trms"nttrm="already,spread">readability or ="trms">communicative power of the utterance, violence is seen as continuous with discourse ='lgc'>--='at'>@="frds scrmbld">Mona
='lgc'>[='strcls'>*='lgc'>]violence='lgc'>: “speaking the (only) ="trms">language of the other” ='lgc'>='lgc'>--> (very strange ="trms">fable='lgc'>:) that violence is non="trms">interpretive direct(='lgc'>~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener ='lgc'>[='lgc'>='lgc'>--> fantasy of ="trms">affective ="trms">communication='lgc'>], hermeneutic and cognitive of the ="trms">language is effaced and what is left is only ='strcls'>*delivery='strcls'>* itself ='lgc'>[='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me ='at'>#tattooing me ='lgc'>}='lgc'>='lgc'>--> the silencing/elimination of his ="trms">interlocutor, ='strcls'>**the little annihilatory ="trms">gestures='strcls'>** of my friends='lgc'>], that it ='lgc'>[violence='lgc'>] aspires to a ='strcls'>*pure ="trms">present='strcls'>*

="lsts lst1">•this is a ="trms">translational problem='qstn'>? ="ppl">Keenan
="lsts lst1">•how do we know when things cannot get any worse='qstn'>?
="lsts lst1">•when/where the ="trms">translation should stop='qstn'>? ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali ='at'>@="frds">Sina ='lgc'>='lgc'>--> this is about the ethical risks (we are making all the time) in mistaking an annihilatory ="trms">gesture for a discursive or political one


there is no ="trms">language which needs no ="trms">translation (not even violence)

='strcls'>*="trms">translation='lgc'>: an active ="trms">relation between and within ="trms">languages ='lgc'>=/= to overcome ="trms">language ='lgc'>='lgc'>--> is exaclty where the name politics ought to be reserve (Ranciere) (='lgc'>='lgc'>--> ='thdf'>that is why i am doing political work ='lgc'>[='mywrk'>my work on='lgc'>: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal ="trms">responsibility’ to insist on space of difficult ="trms">translation='lgc'>])


unilateralism of an im="trms">position='lgc'>: universality of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
(="ppl">Keenan='lgc'>:) human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights='lgc'> = standardization of the ="trms">rhetorics of claims we make on each other ='lgc'>--therefore='lgc'>='lgc'>--> an open and undefined field of operation (and not some essence about humanity, nor law. ="ppl">Keenan is helping me not to think of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights as an old ="trms">fashioned, transcendental, essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">ontological discourse, grounding de="trms">finitional basis, ="trms">categorically an enemy's discourse)



military ="trms"nttrm="disturban">urban research (employing critical theory) ='lgc'>='lgc'>--> use of theory as the ultimate ‘smart weapon’
="prgrph">-="ppl">Deleuzian theory influences military tactics and manoeuvres ='lgc'>='lgc'>--> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the ="trms"nttrm="disturban">urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, ="ppl">Deleuze and ="ppl">Guattari, Gregory ="ppl">="ppl">Bateson, ="ppl">="ppl">Foucault, ="ppl">Guy ="ppl">Debord, ="ppl">Bataille,


conflicted peace and peaceful conflict
competitive military buildup

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="ppl">Keenan on working with images politically ='lgc'>='lgc'>--> ='strcls'>*politics of exposure (or revelation ='lgc'>='lgc'>~-> forensic)='strcls'>*
(increasingly important dimension of political) ='strcls'>*image-making='strcls'>*='lgc'>:
='lgc'>--more='lgc'>='lgc'>--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed ='lgc'>='lgc'>--> dissolution of the obvious political spaces ='lgc'>=/=
='lgc'>--less='lgc'>='lgc'>--> making visible something that is otherwise hard to see (='lgc'>='lgc'>~= converting observation or visualization into knowl="trms"nttrm="knowledge,Knowledge">edge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate ="trms">interpretation of those images) (='lgc'><='lgc'>-- a lot of ="trms">social justice activists, human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights organizations, and civil ="trms">society practitioners are still working within this realm of the traditional image)

a bad (revelatory) theory of the (rational democratic) public sphere ='lgc'>: “visual re="trms">presentation of things ='lgc'>='lgc'>==> known to a wider public ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge properly considered ='lgc'>='lgc'>==> wise decisions ='lgc'>='lgc'>==> actions”
='lgc'>=/= (a more properly) political moment of='lgc'>: inscribe images ='lgc'>--within='lgc'>='lgc'>--> a ="trms">narrative or a persuasive project ='lgc'>--within='lgc'>='lgc'>--> a campaign that actually ="trms">narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically

the way performative dimension involves a kind of action that doesn't pass through the same cognitive circuits or the same process of knowing (in images)

="lsts lst1">•living by the image
="lsts lst1">•vulnerable to the exposure of the distortion or falseness of the image

="large lg14" stl="font-size:113%"> to get a rich sense of the political context in which you operate (knowing about the ="trms">history, knowing what the local forces are, who the actors are, and so on) ='lgc'>=/=  ethically-self-confident political movement reassured by the quality of their own good intentions ='lgc'>='lgc'>==> skip over a lot of local analysis, research, or ="trms">interaction

...is it a humanitarian catastrophe (a crisis of suffering) or genocide (a crisis of an
ideological ="trms">sort)
quasi-raw ="trms">material of images ='lgc'>='lgc'>--> re="trms">coding, contextualization, ="trms">narration,

the bad ="trms">stories and fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures (in our lifetime) that do need to be excavated and thought about

="ppl">Keenan ='lgc'>='lgc'>--> ='strcls'>*the fantasy of being able to move so directly from knowl="trms"nttrm="knowledge,Knowledge">edge to action that one almost skips the moment of knowl="trms"nttrm="knowledge,Knowledge">edge altogether='strcls'>* ='lgc'>--example='lgc'>='lgc'>-->='lgc'>{ ="ppl">Barthes in his woodcutter='lgc'>: a woodcutter in cutting the tree manages to avoid ="trms">language (something that needs no ="trms">translation, the woodcutter in unilateral ="trms">relation to the tree), in which “="trms">language” is re="trms">presentation, knowl="trms"nttrm="knowledge,Knowledge">edge as re="trms">presentation, “act the things” ='lgc'>='lgc'>--> ="ppl">Barthes skips over all the opacities and paradoxes and difficulties of re="trms">presentation and just goes after the tree directly

='strcls'>*there are ="trms">demands which are placed on you that won't wait for the knowl="trms"nttrm="knowledge,Knowledge">edge that is necessary='strcls'>* (or ="trms">situations in which you might feel as though you've been overwhelmed by too much knowledg)

='lgc'>[='strcls'>*='lgc'>]="trms">responsibility='lgc'>: (when) one has to act in a way for which the knowl="trms"nttrm="knowledge,Knowledge">edge doesn't provide a full alibi ='lgc'>~ one's action is in some important way disconnected, or not entirely saturated by one's knowl="trms"nttrm="knowledge,Knowledge">edge

="large lg6" stl="font-size:124%"> every event (take September 11) is rich in ="trms">translation, a moment when an enormous number of competing ="trms">narrative frames were al="trms"nttrm="already,spread">ready available for understanding or processing or
="trms"nttrm="already,spread">reading what is at stake ='lgc'>='lgc'>--> there is no unequivocal act


='strcls'>*witness='lgc'>: (in the fantasy of the act) the witness for whom no ="trms">translation is necessary='strcls'>* ='lgc'>--="ppl">Levinas-="ppl">Blanchot-="ppl">Keenan='lgc'>='lgc'>--> ho="trms">stage (='thdf'>for example images of Abu Ghraib prison in Iraq, the media, the public event takes us ho="trms">stage)='lgc'>: a ="trms">position of extreme passivity that is equally the most intense experience of ="trms">responsibility

="prgrph">-what is the political effect of revelation='qstn'>? ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali

="large lg10" stl="font-size:109%"> beyond the immediate shock effect of the images ='lgc'>='lgc'>--> they are testament to the ways in which many ="trms">different political actors make use of them (over a long period of time) ='lgc'>='lgc'>--> with ="trms">interestingly ="trms">different outcomes

...="trms">intermediate space between a traditional secret (susceptible to revelation and exposure and delegitimization) and a kind of increasing public acceptance (that the ="trms">question of torture could be openly discussed='lgc'>: “it's not an absolute, there are moments when, there are individuals for whom...”) ='lgc'>--='not'>✕='lgc'>='lgc'>--> public discussion


the too high threshold for entry into political discussion (or resetting political ="trms">agendas) ='lgc'>='lgc'>--> the mythic completely innovative inaugural ="trms">agenda-setting event ='lgc'>=/= low-threshold ideas (look like ='strcls'>*reactive='strcls'>* ='lgc'>==constitute='lgc'>='lgc'>==> pro="trms">position about a very ="trms">different way that the future should be organized)

='at'>@="frds scrmbld">Pierre, ="nms">apass='lgc'>: placing something into the political sphere ='lgc'>='lgc'>--> pure innovation (the mythic alternative='lgc'> = completely innovative inaugural ="trms">agenda-setting event) ='lgc'>='lgc'>==> the too high threshold for entry into political discussion ='lgc'>=/= low-threshold ideas (might look like ='strcls'>*reactive='strcls'>* ='lgc'>==constitute='lgc'>='lgc'>==> pro="trms">position about a very ="trms">different way that the future should be organized)='lgc'>:
="lsts lst1">•slight shift in emphasis
="lsts lst1">•slight shift in ="trms">interpretation
="lsts lst1">•a little re-de="trms">finition
="lsts lst1">•a reactive mimicry
="lsts lst1">•




="large lg10" stl="font-size:107%"> expendable people targeted for discrimination, injury and death, in a continuing wave of violent economic, psychic, ="trms">social, political, medical and juridical assaults


="ppl">Keenan on the possibility that justice might not be simply possible

deconstruction's ethico-political pertinence='lgc'>:
="lsts lst1">•reference to its thematic or referential considerations of issues (ethics, race, feminism, etc.)
="lsts lst1">•its formal homologies with political ="trms">interventions ='lgc'>='lgc'>--> deconstruction of ="trms">authority as liberating ideology-critique
="lsts lst1">•ruin the ="trms">categories on which political discourse and re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge found itself
='lgc'>}='lgc'>='lgc'>==> axiom='lgc'>: ethics and politics are ="trms">matters of choice ='lgc'>: determinations and acts of a subject with an identity (whether strong or weak) held to be ='lgc'>[='strcls'>*='lgc'>]free='lgc'>: capable of understanding and ="trms">integrating that knowl="trms"nttrm="knowledge,Knowledge">edge with a ="trms">response to the ="trms">demand to act
='lgc'>[='strcls'>*='lgc'>]subject='lgc'>: name of the time and place in which knowl="trms"nttrm="knowledge,Knowledge">edge can be ="trms">articulated, ='strcls'>*the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to the passage from knowing to doing='strcls'>*

undecidability ='lgc'>='lgc'>--> ="ppl">Derrida
un="trms"nttrm="already,spread">readability ='lgc'>='lgc'>--> ="ppl">de Man

="prgrph">-what is more radically unsettling than criticism='qstn'>? (...="trms"nttrm="already,spread">reading)
='at'>@="frds">Sina

“the subject who ="trms"nttrm="already,spread">reads is the subject who choose” ='lgc'>='lgc'>==> ="trms">responsibility

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Eichmann ='lgc'>='lgc'>--> faced a legal forum
Mengele's skull ='lgc'>='lgc'>--> faced a ="trms">scientific forum
='lgc'>}='lgc'>--="ppl">Keenan='lgc'>='lgc'>--> (two ="trms">different discursive operations) each ='strcls'>*inaugurates='strcls'>* a fundamental concept and practice within the politics and ="trms">epistemology of war crimes investigations

='strcls'>*cultural turn towards testimony='strcls'>* ='lgc'>='lgc'>--> the speech of the witness

='lgc'>[='qstn'>?we are in the='lgc'>] era of the witness ='lgc'>='lgc'>--> legitimized and validated victims

dramatic and emotional
trial='lgc'>: form of ="trms">historical and political pedagogy
not merely to convict the accused but to “reach the hearts of men”

political ="trms">agency of witnesses (survivors)

="trms">narrative in war crime investigations ='lgc'>='lgc'>--> document ='lgc'>='lgc'>~= witness ='lgc'>='lgc'>--> forensic approach

human remains are the kind of objects from which the trace of the subject cannot be fully removed

exhumation
examination

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="frds scrmbld">Mona is actually concerned with the separation of the spheres of ethics and knowl="trms"nttrm="knowledge,Knowledge">edge
strength ='lgc'><='lgc'>='lgc'>--> “Gewalt” ='lgc'><='lgc'>='lgc'>--> valere ='lgc'><='lgc'>='lgc'>--> Vale ='lgc'><='lgc'>='lgc'>--> value='strcls'>*

vergüenza, a collective sentiment, of one's own dignity and self-esteem, shame
vergüenza ajena ='lgc'>='lgc'>--> fremdschämen ='lgc'>='lgc'>--> (one of the essential features of aidos/aidôs ='lgc'>[αἰδώς='lgc'>]) the ="trms">Greek personification of modesty
“bashfulness,” “diffidence,”
“respectful,” “reserved,” “revered,” ='lgc'>='lgc'>--> vereor (or vereri)='lgc'>: in ="trms">religion, “to fear,” “to revere,” حرمت “to have respect or scruple for.” Vereor belongs to a family of words that derive from the Indo-European root ᵒswer-, meaning “pay attention,” like the ="trms">Greek horan ='lgc'>[ὁϱᾶν='lgc'>] (to look, pay attention, see)

one must take the path in exactly the op="trms">posite direction

="large lg3" stl="font-size:111%"> (let's not be) persons con vergüenza ='lgc'>: persons of honor, persons of their word. It is not so much that they keep their promises, but that they are bound by the word that they have given ='lgc'>='lgc'>--> they commit to cumplire='lgc'>: “to carry out,” “to accomplish a ="trms">mission,” ='lgc'>[='lgc'>=/= “leaving your post,” ="ppl">Kafka='lgc'>]

vergüenza ='lgc'>=/= to attack the ="trms">community ='lgc'>}='lgc'>='lgc'>-->='qstn'>? khashm خشم indignation='lgc'>: rupture of an implicit contract based on norms and conventions

the sentiment (and performance of ="nms">Tarof in a weird way, and) of verguenza construct ="trms">relations of ="trms">social solidarity, the tie ='lgc'>='lgc'>--> to give structure to the ="trms">relationship to the gods (as well as that between persons) ='lgc'>='lgc'>--> ='strcls'>*aidos='strcls'>* becomes constitutive of shame civilization (that continues to mutate)[...]