[...]rocess of their emergence) try to control and fix ="trms">memory in much the same manner ='lgc'>[not total of course='lgc'>] (='lgc'>='lgc'>--> something i am learning in north of Norway with the sami)

there is always ='strcls'>*ambiguity='strcls'>* in the way even the most passionate public ="trms">presentations of militant nationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse is framed (='lgc'>='lgc'>--> there is ='strcls'>***noise in reference to violence='strcls'>*** ='at'>@="frds scrmbld">Mona)

event ='lgc'>==> shift the con="trms">figuration of analysis (and not annulling the structure's analytical possibilities)

event='lgc'>: (a new set of) circumstances for which rules are not set in place

in the case of Bhopal intoxication ='lgc'>='lgc'>--> gradual creation of an expert discourse which sought to dissolve the concrete and existential reality of suffering victims

="large lg2" stl="font-size:112%"> in the case of such-large suffering event coordinations gradually come to be defined around it ='lgc'>='lgc'>--> ="trms">question of structure

(='strcls'>**="trms">modernity is an event='strcls'>**)

pain and suffering are not simply individual experiences ... they may also be experiences which are created and distributed by the ="trms">social order

="ppl">Veena's ='strcls'>*="trms">anthropology of pain='strcls'>*
how institutions (in the domain of ="trms">religion, and ="trms">modern='lgc'>: bureaucracy, law, medicine) maintain and signal their legitimacy in the face of massive human suffering='qstn'>?
="prgrph">-manufacture of pain
="prgrph">-theology of suffering

the discovery of the event, as a ="trms">question for ="trms">anthropology, is precisely that='lgc'>: ='strcls'>*event exceeds structure='strcls'>*
(exess ='lgc'>==> re="trms">imagining the ="trms">networks that ="trms">compose our lives)

="ppl">Veena ='lgc'>='lgc'>--> Bhopal industrial disaster='lgc'>: neither ="trms">social ="trms">relations nor locally available knowl="trms"nttrm="knowledge,Knowledge">edge were sufficient to apprehend the event. it is at this point that people had to actively search for new knowl="trms"nttrm="knowledge,Knowledge">edge, for new kinds of ="trms">social actors that might help them address the ="trms">question of what was happening to their bodies ='lgc'>='lgc'>--> they had to reconstruct ="trms">social ="trms">relations to in="trms"nttrm="cluster,club">clude the existence of ="trms">international legal ="trms">systems and governmental bureaucracies in their image of ="trms">society='strcls'>***

toxic potency (='lgc'>==> ="trms">difference, collective violence ='lgc'>[such as the partition of India and Pakistan ='lgc'>=/=='lgc'>], stable violence ='lgc'>[such as a village caste dispute='lgc'>],,,)

poles of life and death that separates ="trms">different kinds of collective violence ='lgc'>='lgc'>--> the sexual and reproductive violence witnessed in the Partition connot be understood by taking ="trms">social ="trms">relations as model
(="ppl">Veena)

="large lg1" stl="font-size:122%"> ...distance that arises out of forms of proximity

="ppl">Veena 3 ="trms">books='lgc'>:
="lsts lst1">•Structure and Cognition ='lgc'>='lgc'>--> illuminates certain recurring patterns
="lsts lst1">•Critical Event ='lgc'>='lgc'>--> paints a kind of national lanscape
="lsts lst1">•Life and Words ='lgc'>='lgc'>--> turn to an art of an ="trms">anthropological portraiture

...healing properties of the everyday
...everyday life generates its own forms of toxicity

(="ppl">Singh's) art of portraiture
of individuals, of milieu,

='strcls'>*singularity (of a portraiture) may express something both local and global='strcls'>*

="ppl">Veena ='lgc'>='lgc'>--> how would we conceptualize the moments of potentially violent uncertainty='qstn'>?
="prgrph">-="ppl">Benjamin='lgc'>: invocations of the uncanny
="prgrph">-="ppl">Derrida='lgc'>: the spectral
="prgrph">-="ppl">Veena='lgc'>: eventedness of the everyday (='lgc'>='lgc'>--> skepticism)

Cavell (on Hollywood cinema and other sites where the drama of separation and union is played out) ='lgc'>='lgc'>--> how philosophers have typically focused on skepticism ='lgc'>[longstanding western philosophical ="trms">question and doubt about existence='lgc'>] with respect to ="trms">material objects and the external ="trms">world
...existence of the ="trms">finite neighbour (seemingly known other) ='lgc'>='lgc'>--> may become unknowable

='lgc'>='lgc'>--> ='strcls'>*="ppl">Veena discovers the concept of skepticism for ="trms">anthropology (as a discipline centrally concerned with the varying conditions of human relatedness and otherness)='strcls'>*

='lgc'>[i have been trying dicover skepticism un="trms">systematically in artistic practices those that have strong concerns of ="trms">social justice and suffering, but i never named it as such. ='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Xiri's emphasis on the threatening ="trms">nature of liminality (="trms">demand for equality or freedom) ='lgc'>=/= ='strcls'>**to take the possibility of unsettlement or chaos as founding concern='strcls'>**='lgc'>]
='lgc'>='lgc'>--> skepticism (may) sug="trms">gests a differnt route of inquiry

(="ppl">Veena -2007='lgc'>:) “the intimacy between skepticism and the ordinary is revealed in the ="trms">present work on several sites, as in the panic ="trms">rumors that circulate and produce the picture of the other as phantasmal from whom all human subjectivity has been evacuated, or when violence in the register of ="trms">literary is seen as transfiguring life into something else, call it a form of death, or of making oneself, as it were, into a ghost”

='lgc'>[violence ='lgc'>==> ghosts='lgc'>]

skeptical problematic ='lgc'>='lgc'>--> shifting potency of words ='lgc'>: energies that words may gather, and the ways these energies may give or deny life

="large lg3" stl="font-size:111%"> speech ='lgc'>=/= voice
='lgc'>==> ='strcls'>***silence is not necessarily life-denying or that it necessarily indicates a lack or an inability to mourn='strcls'>***

='lgc'>[victims of violence telling ="trms">stories='lgc'>]
words imbued with spectral quality (yet animated by some other voice)

there is a deep moral energy in the ='strcls'>*refusal to re="trms">present some violations of the human body='strcls'>* ='lgc'>[='lgc'>=/= forensic architecture project's imperative of detailed re="trms">presentation of violation, explicit acknowledging traumatic ="trms">memory='lgc'>]
='lgc'>='lgc'>--> ='strcls'>***living with poisonous knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*** (a ="trms">different acknowl="trms"nttrm="knowledge,Knowledge">edgement of traumatic ="trms">memory) ='lgc'>='lgc'>--> absorption exercises of remaking a ="trms">world

='lgc'>--='lgc'>{on ‘forensic architecture’ (an ="trms">aesthetics developed by Weizman)='lgc'>: ="ppl">Keenan asks='lgc'>: if the excruciating citizon videos (showing police violence for instance) could not convince a jury how can forms of ="trms">aesthetic critique based on research and visual evidence ='lgc'>[= post-conceptual art='lgc'>] be anymore effective on the general poblic='qstn'>? (='lgc'><== ‘evidence ='lgc'>=/= proof’)
="prgrph">-age of testimony (-public truth-)
="prgrph">-citizon photo journalism ='lgc'>='lgc'>--> “witnessing ='lgc'>='lgc'>~= action”
="prgrph">-the appearance of nonhuman objects as evidence (in forums and courts) as records of imperssions ='lgc'>[sense perception='lgc'>] ='lgc'>='lgc'>--> object='lgc'> = sensor (waiting to be ="trms">interpreted by justice-seekers) ='lgc'>='lgc'>~-> ='strcls'>***proxy for an absent victim='strcls'>***
='lgc'>[='strcls'>*='lgc'>]forensic='lgc'>: process of making claims of what the evidence is “saying” ='lgc'>[='lgc'>='lgc'>--> what is made evident remains in dispute='lgc'>]
“forensic production of evidence (in art) ='lgc'>='lgc'>~= radical rejection of re="trms">presentation” ='lgc'>='lgc'>--> ='strcls'>*adjudication of information='strcls'>* ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali
(="ppl">Keenan='lgc'>:) ideological and formal continuities that run from the ="trms">geometrically precise drawing of human cargo slave ships ='lgc'>[='lgc'>==> public delegitimization ='lgc'>==> collapse of slavery='lgc'>], or infrared images of boats carrying humans across the mediterranean today.
(artist's claim of) “the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to see” (or “how could they not see the injustice”) (='lgc'>==> “I make them see” ='lgc'>~ violence of slowing down brutality videos, ="trms">zooming, saturating, freeze-framing, obssesing with the visual details, etc.) ='lgc'>--='not'>✕='lgc'>='lgc'>--> what we “see” is structured by other factors (race, etc.)
="prgrph">-recourse اعاده
(we can always do aggressive) counter ="trms"nttrm="already,spread">reading ='lgc'>='lgc'>--> counter forensic='lgc'>: the ="trms">technical ="trms">rhetorical work making evidence speek ='lgc'>: “voice ='lgc'>+ image='lgc'> = task of persuasion” ='lgc'>--claiming='lgc'>='lgc'>--> public truth and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
="lsts lst1">•(Thrall and ="ppl">Keenan='lgc'>:) alternative modes other than using images (visual evidence, fundamentally a peaceful way of wanting ‘change’)='lgc'>: using force(='qstn'>?)
="lsts lst1">•forensic ='lgc'>~ advocacy ='lgc'>='lgc'>~= con="trms">figuration of claims and evidence ='lgc'>='lgc'>--> claiming is always claiming ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights ='lgc'>[='lgc'>=/= commitments='lgc'>]='lgc'>}

="large lg4" stl="font-size:110%"> ="ppl">Keenan='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights are something we claim (='lgc'>=/= something we have) ='lgc'>--through='lgc'>='lgc'>-->
="lstsrd">1. advocacy
="lstsrd">2. forensics


(Spivak's ="trms">question='lgc'>: can the subaltern speak='qstn'>?) ='lgc'>='lgc'>--> (="ppl">Veena sug="trms">gests forms of attentiveness to) myriad fluctuations between yes and no (='lgc'>=/= ="ppl">Derrida's notion of absence of voice)

we come to recognize the expressiveness of our ="trms">interlocutor (in its ="trms">different and difficult forms)
='lgc'>[...working for the expressivity of others, and not yours='lgc'>]

(="ppl">Veena research in Sultanpuri='lgc'>:) ='strcls'>*theatrical performances of violence created a subjectivity that would not be carried forward in time='strcls'>*

="large lg5" stl="font-size:136%"> ="prgrph">-to what extent subjects posses the knowl="trms"nttrm="knowledge,Knowledge">edge they enact='qstn'>? (='lgc'>~ do we know what we do='qstn'>?) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">question of structure and cognition (='lgc'>~ the extent to which we know the structures that we are part of, and what vulnerabilities and events this leaves us open to)

(let's stop throwing easy) political and moral posturing about neoliberalism

...there are only particular regions of the ="trms">past that we potentially or actually have access to. we do not know in advance which regions of the ="trms">past life might lead us to, or express through us ='lgc'>--="ppl">Veena='lgc'>='lgc'>--> we are not necessarily ='strcls'>*cognizant of the structure='strcls'>*, but may still express ='strcls'>*fragments of myth='strcls'>* ='lgc'>='lgc'>--> ='strcls'>***non="trms">agentive invocation of politics='strcls'>*** ='at'>@="frds scrmbld">Hoda (="ppl">Veena examp[...]