[...] 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 lg2" 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'>}

="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'>*

="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 example='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right after Sultanpuri carnage, women were sitting in front of their burnt houses in a ="trms">position of stillness letting their body grow dirty, sorrowfully ="trms">embodying pollution and dirt, like Draupadi in Mahabharata proclaiming her violation through public expression of her pollution. but the women did not device a strategy to carry a tactic of everyday life into the realm of the political. it was as if the ="trms">past has turned this face towards them='lgc'>--not that they had ="trms">translated this ="trms">past ="trms">story into a ="trms">present tactic of resistance ='lgc'>='lgc'>--> living fragments of a myth)

more like a conceptual signpost ='lgc'>=/= extended argument


two sig="trms">nature issues of politics='lgc'>:
="lsts lst1">•sovereignty ='lgc'>='lgc'>--> the state
="lsts lst1">•as="trms">sociational life ='lgc'>='lgc'>--> the ="trms">social contract

='lgc'>[the state is ="trms">supposed to be a proxy for people to appropriate power (of death='qstn'>?!), rather than laying absolute claim over it='lgc'>]
="prgrph">-how such claim is contested or re="trms">formulated in ="nms">iran='qstn'>?

the figure of the abducted and rescued woman ='lgc'>='lgc'>--> sign of ="trms">authority ='lgc'>='lgc'>--> sign of state

having a politics ='lgc'>=/=='qstn'>? do politics ='lgc'>~ political act
='strcls'>*agonistic impulse of politics='strcls'>* (often, if not prophetic, a heroic mode of action in terms of escaping the ordinary rather than descend into it ='lgc'>[='lgc'>='lgc'>--> ="ppl">Marx='lgc'>]. such as='lgc'>: Antigone's ="trms">spectacular defiant voice celebrated in philosophical and political thought, stable locus of redemption. usually a rebellion in some ="trms">sort, craving a ="trms">socially progressive agonistics ='lgc'>='lgc'>--> French Revolution)
='lgc'>--or='lgc'>='lgc'>--> (='lgc'>=/= possibility of an ethnographic) ="trms">integrity='lgc'>: ='strcls'>*attempt to attain a proximity to the vagaries of life='strcls'>* ='lgc'>='lgc'>~='lgc'>~> ordinary works of repair in a life, such as Asha
='lgc'>--or='lgc'>='lgc'>--> ='strcls'>*reparative impulse of politics='strcls'>* (='lgc'>=/= agonistic), Shahrzad's non-agonistic ="trms">socially progressive politics of working under “terror” animated by the ="trms">question of how we might continue to live together, how the ="trms">social fabric holds together
='lgc'>--or='lgc'>='lgc'>-->

(it is our/my imperative today) ='strcls'>***to give each other a more open-ended picture of ='lgc'>[our='lgc'>] bad objects (caste, capital, state, ="trms">modernity, etc.)='strcls'>***

exchange, resettlement, fission, mythological replacement (='lgc'>~ friction and movement within the ="trms">system) ='lgc'>==> repartitioning of ="trms">categories ='lgc'>==> rearrangement of hierarchies ='lgc'>==> opposing and heretical sects and ="trms">religions

="prgrph">-art's (ethnographic='qstn'>?) proximity to life
="prgrph">-political postures and stands

(nobody has, neither state nor ="trms">communities) monopoly on ethical pronouncement ='lgc'>[='lgc'>~ declaration of good and evil='lgc'>]

(political) postures are not unimportant, they allow us to take a stand ='lgc'>='lgc'>--> perspective
='lgc'>--or='lgc'>='lgc'>--> evocatively ambiguous ="trms">formulation on... ='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]politic='lgc'>: spirit of resentment on behalf of the victim (="frds scrmbld">Setareh, ="frds scrmbld">Hoda, ="frds scrmbld"nttrm="Alice,Shariati">Ali ; also ='at'>@="frds">Sina not to deny the possibility of victimhood) ='lgc'>='lgc'>--> ='strcls'>*how possibilities of life close down and where other possibilities open up under the weight of patriarchal norms='strcls'>*

="trms">question at ="frds scrmbld">Hoda='lgc'>:
="prgrph">-how dose she involve a relocation of her protagonists (the sorrowful women) within the domestic, even if the domestic shifts='qstn'>?
="prgrph">-how an understanding of power after ="ppl">="ppl">Foucault (that power does not come from above, that power is not something that has to be identified) influences her mode of thinking about the condition of her women='qstn'>? ='lgc'>[the boundaries of patriarchy are not clear='lgc'>]

sometimes recovery from violence does not come from national ="trms">imaginary and public rituals of mourning and reparation, ="ppl">Veena shows how a certain kind of silence, the refusal to let toxicity circulate, involves everyday spiritual exercises in ='strcls'>*di="trms">gesting the poison in the acts of attending to the ordinary='strcls'>* ='lgc'>='lgc'>--> survivors affirming the possibility of life by removing it from the circulation of words gone ="trms">wild... (='lgc'>--="frds scrmbld">Hoda's lullabies songs of private injuries='qstn'>?)
="prgrph">-silence is never simply a silence
="prgrph">-to be able to affirm certain kinds of silence (is key to a political ="trms">anthropology)

="trms">different rhythms of conflict and cohabitation

="trms">questions
="prgrph">-life-giving and life-denying rhythms of ordinary life
="prgrph">-how (a revolutionary) event is grown from the everyday, and must return to it

="ppl">Singh='lgc'>: progress of ethnographic knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> a ="trms">sort of movement that in="trms"nttrm="cluster,club">clu[...]