[...]ry ="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 lg2" stl="font-size:110%"> 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

(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

="large lg1" stl="font-size:136%"> 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)

shame, sham, to “cover up” shameful parts
aischune='lgc'>[='lgc'>=/= ='strcls'>*aidos='strcls'>* (='lgc'>='lgc'>==> ='strcls'>*kleos='strcls'>* “fame”) defines the ="ppl">Homeric hero, aidos precisely identifies the de="trms">finitive requirement of the hero, his “regard” for his philoi (φίλοι  royal friend/advisor of the king) and his genos (γένος, ="trms">social group claiming common descent)='lgc'>]='lgc'>: to dishonor ='lgc'>[='lgc'>=/= beauty, in ="ppl">Plato='lgc'>] ='lgc'>}='lgc'>='lgc'>--> to disfigure; tied to the body, and in the case of the female body ='lgc'>='lgc'>--> blush, as in the sensitive plant

aidos (='lgc'>='lgc'>~= moderation ='lgc'>[provoked by the regard and expectations of the other='lgc'>]) ='lgc'>=/= ='strcls'>*="trms">excess='strcls'>* ='lgc'>[='lgc'>='lgc'>--> in my ="trms">lectures i usually don't respect/regard the expectations of the other='lgc'>]='lgc'>='lgc'>-->='qstn'>? that which separates me from the ="ppl">Homeric hero

(these are all about the regulation of the ="trms">world)='lgc'>='lgc'>--> in a way also that which ="frds scrmbld">Mona ="trms">demands
="frds scrmbld">Mona need to analyse her ="trms">question of (caused) violence and calamity='lgc'>:
="lsts lst1">•disposal the Promethean ="trms">technai ='lgc'>[τέχναι='lgc'>] (when she asks “who gave them the tool to kill='qstn'>?”)
="lsts lst1">•the logos ='lgc'>[λόγος='lgc'>] of the arts and discursivity (when she ="trms">demands con="trms">science and justice ='lgc'>[='lgc'>~ dike, another ="trms">greek tool='lgc'>])

for ="ppl">Aristotle='lgc'>: aidos ='lgc'>='lgc'>==> clean ethics='lgc'>: pathos (an ="trms">affection that involves the body)
='strcls'>*the form of fear proper to free men='strcls'>* ='lgc'>='lgc'>--> properties proper to truth

from aidos ='lgc'>[linked to the Latin videre (to see)='lgc'>], to vergüenza ='lgc'>[linked to the ="trms">Greek horan (to see)='lgc'>], we remain in the space of the ='strcls'>*gaze='strcls'>*

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="ppl">Veena on ='strcls'>*how knowl="trms"nttrm="knowledge,Knowledge">edge is secreted in ="trms">relation to catastrophic events='strcls'>*

‘inordinate knowl="trms"nttrm="knowledge,Knowledge">edge’ ='lgc'>='lgc'>--> beyond the act of merely knowing
='lgc'>=/= pale intellectualized distracted archived knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> it is the subject who has
to discover which aspects of knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">matter to her and where her attachments lie

='lgc'>--="ppl">Veena='lgc'>='lgc'>--> (with pale or ="trms">excessive, it is not the form of knowl="trms"nttrm="knowledge,Knowledge">edge, rather) it is the way in which knowl="trms"nttrm="knowledge,Knowledge">edge enters the realms of the ="trms">social

those who have to endure what they cannot ignore
pale ='lgc'>='lgc'>--> bare ='lgc'>='lgc'>--> dark ='lgc'>='lgc'>--> filled with plenitude

="trms">different modes of knowing as means of navigating the catastrophic (='lgc'>=/= simply knowl="trms"nttrm="knowledge,Knowledge">edge about an object)

='strcls'>*reality does not have that frontal character='strcls'>*, (it is rather) like atmosphere, deeply embedded within context
='lgc'>[='strcls'>*='lgc'>]context='lgc'>: the weaver's loom that is discerned within the cloth it weaves

="large lg3" stl="font-size:112%"> Donatelli ='lgc'>--destruction='lgc'>='lgc'>--> small, recurring, repetitive crises that define everyday life itself or are grown within the everyday
='strcls'>*event of traumatic loss functions as='lgc'>:
="lsts lst1">•an event
="lsts lst1">•a figure of thought

20th century as the century of genocides ='lgc'>: the ="trms">story of collective violence from the point of view of victims and survivors ='lgc'><='lgc'>-- we must contest this ="trms">story

="lsts lst1">•(Kleinman ='and'>& Kleinman, Mookherjee='lgc'>:) victim ="trms">stories ='lgc'>='lgc'>==> voyeurism
="lsts lst1">•(Fassin ='and'>& Rechtman='lgc'>:) ubiquity of a trauma ="trms">narrative substitutes critical engagement with the structural forces of inequality (or discrimination by a psychologizing of experience and of subjectivity)
="lsts lst1">•
="lsts lst1">•

="trms">category of the victim is not transparent ='lgc'>=/= bureaucratic legal forms through which the victim status is produced aligns with very ="trms">different kinds of knowl="trms"nttrm="knowledge,Knowledge">edge (shamanic, ritual, genealogical) to generate ="trms">different kinds of ="trms">affects

="large lg4" stl="font-size:111%"> 1947 Partition of India (marked by massive ="trms">inter="trms">communal killing, rape, and abduction of women) ='lgc'>==/='lgc'>='lgc'>==> victim
='lgc'>='lgc'>==> refugees, evacuee property, abducted persons

his ="trms">fictionalized account of my ="trms">responses to his ="trms">questions inspired me to think
(your ="trms">fictionalized account of my ="trms">response to your ="trms">question inspires me to think)

='lgc'>[to='lgc'>] rake the fallen leaves of ="trms">language and ="trms">literature to recreate experiences...

(usually) “treason” ='lgc'>='lgc'>==> massacres and violation of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights by governmental forces

(one is forced to see events in other countiries in the light of issues pertaining to)  ="trms">transitional justice and the global form of truth

="large lg5" stl="font-size:120%"> unknown dead ="trms">imagined as hungry and thirsty ghosts
='strcls'>*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowl="trms"nttrm="knowledge,Knowledge">edge necessary to make them into benign ="trms">ancestors='strcls'>*
="prgrph">-the ="trms">difference between kin and str="trms"nttrm="danger,stranger">angers, ="trms">ancestors and ghosts

='strcls'>**hospitality being offered to the str="trms"nttrm="danger,stranger">anger could also become a way of reincorporating the estranged kin='strcls'>**(='qstn'>? -="nms">iranian hospitality='qstn'>?)

the ="trms">intertwined ="trms">nature of bureaucratic power and ritual action

the dead are haphazardly buried that have to be then contained or transformed through shamanic knowl="trms"nttrm="knowledge,Knowledge">edge and ritual manipul[...]