[...] re="trms">presentation, mobilizes its invisible parts, by purely optical means or by a set of inferences
="prgrph">-="trms">chimerical image as="trms">sociates, in a single visual form, indexes from ="trms">different beings (a ="trms">bird and a human being, a serpent and a jaguar, a wolf and a sea lion etc.), provoking a projection by the eye, which gives rise to an image implying at the same time the ="trms">presence of these ="trms">different beings
="prgrph">-evokes something that is implicit or absent to the observer
="prgrph">-="trms">chimerical images ="trms">present a ="trms">specific link between iconic re="trms">presentation (by imitation and convention) and indexical indication (visual, tactile or other) of a ="trms">presence whose mode of existence, especially mental, is not realized ="trms">materially
='lgc'>='lgc'>--> game between='lgc'>:
="lsts lst1">•perception ='and'>& projection
="lsts lst1">•iconic re="trms">presentation ='and'>& indexical indication
='lgc'>='lgc'>==> intensification (of the efficacy of ="trms">chimeric images) ='lgc'>: “capture the eye='lgc'> = capture the ="trms">imagination” ='lgc'>+ ="trms">demand that by projection ='lgc'>[the observer='lgc'>] mentally “complete” the image

indexical signs have a ="trms">causal contiguity (spatiotemporal contiguity) with what they signify

ritual action and artistic creation ='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> synesthetic

(my ="trms">lecture-performances='qstn'>? ='lgc'>~ ="trms">chimeric image of chiefs’ talk ='lgc'>[khotbe خطبه fluent at combining ="trms">different ="trms">aesthetic resources='lgc'>] ='lgc'>='lgc'>-->) ="trms">linguistic ='lgc'>+ extra="trms">linguistic media in ritual performance (working/producing visual ='lgc'>+ mental images)
='lgc'>='lgc'>--> combining of indexical signs in ="trms">communication acts ='lgc'>='lgc'>==> ="trms">poetry of identities-in-motion (capable of projecting complex images of a nonvisual kind)
='lgc'>[='strcls'>*='lgc'>]image='lgc'>: an abstract portrait of identity ="trms">fashioned out of cumulating patterns of congruence across all manner of indexical signs='lgc'>--in="trms"nttrm="cluster,club">cluding visual ones='lgc'>--that addressees and audiences can ="trms">imaginatively experience, like a hologram
(Silverstein > Guerreiro)
='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ='strcls'>***="trms">relation between ="trms">poetics and the production of identities='strcls'>***

="trms">chimerical re="trms">presentation='lgc'>: an art of ambiguity

="large lg2" stl="font-size:111%"> (="ppl">Strauss's Amazonian ethnology ='lgc'>='lgc'>-->) dualism in perpetual disequilibrium='lgc'>: centripetal forces of centralization ='lgc'>+ centrifugal forces of dispersion

='at'>@="nms">apass ='lgc'>='lgc'>==> “="trms">societies against the state”
complex ="trms">relations between hierarchy and counterhierarchy
(='lgc'>='lgc'>--> ="frds scrmbld">Renan's notion of monologue)


='lgc'>[Clastres's model rooted in Western ="trms">language ideology looking at Amerindian ="trms">language:='lgc'>]
="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">historical bond between ='strcls'>*power ='and'>& speech='strcls'>* cannot be conceived of separately
="lsts lst1">•state ="trms">societies ='lgc'>='lgc'>--> the word is a ‘="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right’ to power (that may be used to command)
="lsts lst1">•="trms">societies against the state ='lgc'>='lgc'>--> the word is a ‘duty’ of the chief (an indigenous leader must be capable of offering ="trms">society the words that it ‘="trms">demands’)
="lsts lst3">◾Amerindian chief='lgc'>: a voice preaching in the ="trms">wilderness (="trms">literally says nothing, a repetition of “edifying discourse”) ='lgc'><='lgc'>-- his speech is not spoken in order to be ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listened to (='lgc'>~ ritualized act ='lgc'>[='lgc'>=/= act of ="trms">communication='lgc'>]) ='lgc'>='lgc'>==> chief's speech is transformed into pure value (='lgc'>='lgc'>~= ="trms">poet's speech for whom words are values before they are signs) ='lgc'>='lgc'>--> (for Clastres) ="trms">language ='lgc'>=/= violence='lgc'>: a facet of coercive power

denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
="trms">enunciation (="trms">pragmatic) ='lgc'>='lgc'>==> effects on the ="trms">enunciator ='lgc'>+ audience ='lgc'>='lgc'>~='lgc'>~Silverstein='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]politics='lgc'>: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all ="trms">sort ='lgc'>--comprises='lgc'>='lgc'>--> ="trms">poetics ='lgc'><='lgc'>== everything experienced as effective practice is formed ="trms">semiotically (='lgc'>~ through sign)
='strcls'>*political oratory ='lgc'>[='lgc'>=/= informing the content of a message='lgc'>] uses ="trms">poetical resources that allow ="trms">interlocutors to have their identities ="trms">mutually constructed by means of indexical signs='strcls'>* (that connect the message's form to extra="trms">linguistic contextual facts) ='lgc'>='lgc'>--> ='strcls'>*message ascribes to me ='lgc'>[='lgc'>=/= message describes my reality='lgc'>]='strcls'>*

="frds scrmbld"nttrm="Alice,Shariati">Ali's use of political oratory in the context of ordinary ="trms">interactions with me ='lgc'>='lgc'>--> i forgot that the ="trms">symbolic procedures that separate ritual speech from ordinary ="trms">interactions are not necessarily intended to mean something
="prgrph">-what was the ="trms">pragmatic conditions that define the kind of ‘="trms">language game’ ="frds scrmbld"nttrm="Alice,Shariati">Ali was playing='qstn'>?

='lgc'>[='strcls'>*='lgc'>]formalization='lgc'>: reduction of combinatory and creative possibilities of ="trms">language by the use of ="trms">formulas, archaic ="trms">vocabulary, syntactic and sty="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic patterns ='lgc'>{='lgc'>='lgc'>--> distancing the
discourse from its semantic content ='lgc'>='lgc'>==> attention to its context and performance ='lgc'>='lgc'>==> effects='lgc'>}

ritual action ='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> reflexivity='lgc'>: de="trms">finition of its own meaning and effectiveness within the context of ritual ="trms">communication

(='at'>@="nms">apass's) performative and ="trms">poetic structure
='lgc'>[Guerreiro ='lgc'>='lgc'>-->='lgc'>] chief='lgc'> = consanguine kin ابى ='and'>& potentially d="trms"nttrm="danger,stranger">angerous enemy ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="trms">transference='lgc'>]
(chief's fellows's both as ="trms">children ='and'>& prey)

="large lg1" stl="font-size:142%"> ritual speech ='lgc'>='lgc'>==> ='strcls'>***complex ="trms">enunciator='strcls'>*** ='lgc'>[='lgc'>='lgc'>~= ='at'>#feedback='lgc'>]
ambiguity of duality of ="trms">gestural and ="trms">verbal ='lgc'>[='lgc'>='lgc'>==> exchange of perspectives (='lgc'>=/= exchange of words)='lgc'>] ='lgc'>--='qstn'>?='lgc'>='lgc'>--> paradoxical construction of identities
='lgc'>+
="trms">chimerical re="trms">presentation ='lgc'>='lgc'>--> ="trms">presence of counterparts (of percepted fragmentary signs) to its audience


beautiful and strong body
serene and generous behavior
="trms">linguistic abilities (“made to discourse”)
(we are living with) mythical, ="trms">aesthetic, and ritual elaboration
guiding them with “good speech”
pleasing them by sponsoring rituals
welcome messengers (“made in order to ="trms">greet messengers”)

="trms">relational and possessive

(possessed form of) a="trms">symmetrical ="trms">relationship between a denominated (individualized) person and an un="trms">differentiated collective

agglutinate
="trms">enunciated in the same tone with no pauses to breath
='lgc'>+
expletive ah
='lgc'>+
set of particles
='lgc'>+
deictic ige (evidential ='lgc'>[devaluating='qstn'>?='lgc'>] particle that indicates proximity, ="trms">presence, or existence, fixed to the copula ='lgc'>='lgc'>--> piece of advice='qstn'>?)

expletive and particles with no lexical element ='lgc'>='lgc'>--> self-derogatory forms of speech (the “humbling effect”)


it's common for men to emit long high-pitched and melodic screams as soon as they wake up ='lgc'>='lgc'>==> to wake the whole village up with joy

="trms">present is nothing more than an impoverished form of a previous age idealized as grandiose ='lgc'><='lgc'>-- (chief) to “work on his ="trms">children” like an ="trms">ancestor, he must state that he could never do so


='strcls'>*parallelism='strcls'>*
enchainment of repeated verses and themes ='lgc'>='lgc'>==> the shaman is ="trms">symbolically identified as a paradoxical character (human ='and'>& nonhuman, here ='and'>& there, in the ="trms">present time ='and'>& in the mythic time)
='lgc'>='lgc'>--> transfer properties from one being to another

(formal ='lgc'>=/=) ‘performative parallelism’ between the actual chief and those before him ='lgc'>='lgc'>==> attenuate ="trms">past ='and'>& ="trms">present
="prgrph">-he speaks about ="trms">ancestors, as an ="trms">ancestor (using their ="trms">language), and on ="trms">ancestors’ behalf (since they are gone)

(antonymic affirmation of) “="trms">past ='lgc'>=/= ="trms">present” ='lgc'>='lgc'>='lgc'>~=> shame in the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listeners ='lgc'>='lgc'>==> act as the ancient chiefs’ own ="trms">children
='lgc'>--="ppl">Austin='lgc'>='lgc'>--> illocutionary force ='lgc'>==gives='lgc'>='lgc'>==> capacity to perform an act in saying something
='strcls'>*hyperbole (contrast) ='lgc'>='lgc'>==> the audience could be ="trms">aesthetically and morally compelled
to act in some way (perlocutionary acts)


="large lg3" stl="font-size:111%"> that which had once been human (='lgc'>='lgc'>--> mythical human o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the plant corn)

chief is weakened ='lgc'>='lgc'>==> people tend to be more egoistic ='lgc'>='lgc'>--> “go crazy” ='lgc'>+ forget about their relatives='lgc'> = (the first step in) producing a witch

(="nms">Pir ='lgc'>='lgc'>~= chief's) foundations of kinship='lgc'> = thinking about kin ='lgc'>=/= forgetting kin ='lgc'>:
="lsts lst1">•generating and raising ="trms">children
="lsts lst1">•producing food
="lsts lst1">•avoiding witch="trms">craft
='lgc'>='lgc'>==> fabrication of a collective body of kin

imperfections of the ="trms">present ='lgc'>+ ideal of ="trms">social life ='lgc'>==encourage='lgc'>='lgc'>==> people to behave like kin (='lgc'><='lgc'>-- needs to be actively produced)

="large lg4" stl="font-size:112%"> ='lgc'>[we have to be carefull in art with performances of='lgc'>] words hold within them the ="trms">positive moral and creative element of power; and contain meaningfulness, value, artistry and ="trms">affective mass (='lgc'>='lgc'>--> carrying the weight of an order without appearing as such) ='lgc'>=/= ="trms">authoritarian discourse
='at'>@="frds scrmbld"nttrm="Singa">Inga

='lgc'>='lgc'>--> ='strcls'>***a brief moment, a ="trms">world where the ="trms">difference between chiefs (leader-like speaker, am i like that in my performance ="trms">lectures='qstn'>?) and nonchiefs (="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listeners, his ="trms">children) can be effective='strcls'>***



xxxxxx

="large lg5" stl="font-size:127%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

theory (is either)='lgc'>: ='strcls'>*powerful='strcls'>* (accounting for a limited number of features valid for a great number of cases) ='lgc'>{extensionally oriented, for example comparative o[...]