[...]ies (cooking, gardening, conversation) with the aim of reinforcing a ="trms">social bond fragmented by ="trms">spectacle
="lsts lst1">•desire for face-to-face ="trms">relations against the dis="trms">embodiment of the ="trms">Internet
="lsts lst1">•retro-="trms">craftiness
="lsts lst1">•fiddly collages
="lsts lst1">•tapestries
='lgc'>--assert='lgc'>='lgc'>--> subjectivity (='lgc'>+ tactility) ='lgc'>=/= impregnable surface of the screen
reformatting
trans="trms">coding
modulation of preexisting files ='lgc'>='lgc'>--> selection strategy ='lgc'>~~> meaningful recontextualization (of existing artifacts)
="trms">paranoid will to connect what cannot be connected
subjective rationales
arbitrary ="trms">systems (='lgc'>=/= established taxonomies)
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vernacular forms of aggregation ='lgc'>='lgc'>--> everyone with a personal computer today has become a de facto archivist (storing and filing thousands of documents, images, and music files, ='lgc'>+ porn)
analog in appearance ='lgc'>+ digital in structure
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
eschatos='lgc'>: furthest, last (in ="trms">Greek)
theological ="trms">anthropology ='lgc'>='lgc'>--> the theory of the person
='qstn'>?how eschatological attitudes changed over time ='lgc'>+ how they hovered over human experience
millenarian expectation
='qstn'>?how year 1000 was perceived
="lsts lst1">•preoccupation with the time of Christ second coming
="lsts lst1">•="trms">natural and political disasters and upheavals ='lgc'>--sign='lgc'>='lgc'>--> denouncement of sacred ="trms">history
medieval='lgc'> = fear ='lgc'>+ passion (='lgc'>+ expectation) ='lgc'>==> eschatological ="trms">imagination
escapology='lgc'>: significance of immanent (catastrophic) future ="trms">history
calculations of the end
="trms">demand for reform
monastic analysis
discourse against an identifiable moment of apocalypse
="lsts lst1">•antichrist
="lsts lst1">•whore of Babylon
="lsts lst1">•angelic pope
un="trms">folding end of ="trms">history ='lgc'>[humbling of the mighty='lgc'>] ='lgc'>+ justice for the in="trms">articulate (oppressed) ='lgc'>[exhalation of the meek='lgc'>]
apocalyptic speculation about the enclosed unclean people of Gog and Magog
mystical ="trms">response
spasmodic irrationality
the fate of the individual at the moment of “personal death” ='lgc'>='lgc'>--> guilt culture (fear of damnation ='lgc'>==> life='lgc'> = ritual preparations for dying)
deathbed demons
hell in art
="trms">religious ="trms">anxiety
mechanism of ="trms">social control
(from) collective ='lgc'>--to='lgc'>='lgc'>--> individual
(from) temporal ='lgc'>--to='lgc'>='lgc'>--> atemporal or beyond time
(from) stress on spirit ='lgc'>--to='lgc'>='lgc'>--> sense of ="trms">embodied or re="trms">embodied self
(shift from) tamed death='lgc'>: a death expected and prepared for, experienced in ="trms">community ='lgc'>--to='lgc'>='lgc'>--> personal death='lgc'>: the moment of death as decisive accounting for an individual self
purgatory='lgc'>: in-between time and space
afterlife ='lgc'>='lgc'>--> the concept of the (="trms">embodied) human person
somato="trms">morphic='lgc'>: separated soul ="trms">imagined as bodily
ordinary piety ='lgc'>='lgc'>-->
="lsts lst1">•significance of physical death
="lsts lst1">•spiritual value of somatic ="trms">phenomena (namely suffering)
the sense of an ending hovers over all spiritual ="trms">writing in the middle ages
eschatology of='lgc'>:
="lstsrd">1. resurrection='lgc'>: a sense of last things that focuses significance in the moment at the end of time when the physical body is reconstituted and judged
='lgc'>[='lgc'><='lgc'>-- arise from traditions with a much less immanent sense of “last things"='lgc'>]
='lgc'>--emphasis='lgc'>='lgc'>-->
="lsts lst2">◦time end
="lsts lst2">◦person ="trms">embodied
="lsts lst2">◦humanity collective
="lstsrd">2. immortality='lgc'>: the experience of personal death is the moment of judgement
="lstsrd">3. apocalypse ='lgc'>='lgc'>--> (coerces) ='strcls'>**what ="trms">matters is the here and now='strcls'>** ='lgc'><='lgc'>-- implying a political payoff
='lgc'>==> inflect and deepen the ="trms">literature (description of plague, visions of heaven and hell)
='lgc'>}='lgc'>='lgc'>--> three eschatology differ='lgc'>:
="lsts lst1">•what is the person fundamentally
="lsts lst1">•fate collective or individual
="lsts lst1">•how and whether time m="trms"nttrm="search">arches
="lsts lst1">•where the end is located
="lsts lst1">•
medical eschatology
eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of ="trms">religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming
Islam, Judaism, ="frds scrmbld"nttrm="Christianson">Christianity are brooded over by the sense ='lgc'>[='strcls'>*='lgc'>]last things='lgc'>: a sense of the end ='lgc'>[soon or distant, individual or collective='lgc'>] contradicts itself (explodes itself) ='lgc'><== ='strcls'>*it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significance='strcls'>* ='lgc'>}='lgc'>='lgc'><='lgc'>--- western european middle ages utilizes and deepens this multi="trms">fold and contradictory tradition (='lgc'>=/= deny, impoverish)
(three types of awareness='lgc'>:)
="lstsrd">1- significance of dying and afterlife ='lgc'>='lgc'>--> space time of personal collective destiny
="lstsrd">2- apocalyptic time ='lgc'>='lgc'>-->
="lstsrd">3- eschatological ="trms">imagination ='lgc'>='lgc'>-->
purgation
purgatory time
="lsts lst1">•do pottery while you are in purgatory
="lsts lst1">•learn ice-skating while you are waiting in zamharir
="lsts lst1">•
='lgc'>{personal drama of death ='lgc'><='lgc'>='lgc'>--> progressive un="trms">folding of collective ="trms">history='lgc'>}='lgc'>='lgc'>--> ultimate dis="trms">position for individual soul and body ='lgc'>~~> ='thdf'>the notion of ='strcls'>***bliss after torment='strcls'>***
torment='lgc'>: individual glimpse of the end
="ppl">Augustine ='lgc'>='lgc'>--> the imperfect but not reprobate
suffering='lgc'>: means of salvation (of we join the agony of Chris on the cross)
pain in this life ='lgc'>: inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death
an era of exile ='lgc'>--promise='lgc'>='lgc'>--> a new exodus from human fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and corruption
='lgc'>[title='lgc'>]
beautitude
Bernard's heaven
painted ="trms">embodiedness of the blessed (='lgc'><='lgc'>-- problematic ='lgc'>+ powerful)
out of time heaven in which the soul is al="trms"nttrm="already,spread">ready body-shaped ='lgc'>='lgc'>--> somato="trms">morphic selves before judgement
apocalyptic moment ='lgc'>='lgc'>--> self-referentiality='lgc'>: when the ="trms">author reflects on the limits of their knowl="trms"nttrm="knowledge,Knowledge">edge and expression
(all) eschatological texts (="trms">poems) in some way reflect their status as ="trms">fiction ='lgc'>--assert='lgc'>='lgc'>--> their ="trms">nature as mediating and ="trms">contingent
xxxxxx
="brkr">
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying ="trms">difference and the ethics of encounter.
the ="trms">ontological primacy of centers in general
the refracted image
myths of belonging as an ="trms">anthropocentric ="trms">narrative, one is worthy of personhood if she is placed in home.
='lgc'>[in the political and fantasy practices of the most in="trms">heritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its ="trms">ecologies, the introducing ="trms">species='lgc'>--in="trms"nttrm="cluster,club">cluding ourselves='lgc'>--are always bad ='lgc'>='lgc'>--> the extraordinary practice of disavowal (of the ‘creatures of the empire’ ='at'>#="ppl">="ppl">Haraway) ='lgc'>='lgc'>--> in="trms">heriting ='thdf'>the notion of ‘belonging’ and ‘not-belonging’ (in this tradition) disavowal is almost the only way you can “keep” belonging. and one of the ways you practice disavowal and belonging is to exterminate the other (feral pigs, etc.) who “really” don't belong.='lgc'>]
="lsts lst1">•(which) ='strcls'>*practices of belonging='strcls'>* (are not part of (whose='qstn'>?) dreaming='qstn'>?) ='lgc'>='lgc'>--> they always turn up in family ="trms">stories ='lgc'>{feral ='lgc'>=/= pest='lgc'>}
="lsts lst1">•how various kinds of ="trms">species can and cannot get on together='qstn'>?
="lsts lst1">•who should be killed and lived-with='qstn'>?
="lsts lst1">•(who exists only under the) ="trms">categories that come from the cunning of recognition ='lgc'>[="trms">categories of the traditional, of the subsistence food (ma'ash معاش), of the enacting of a culture in view of tourist public,='lgc'>]
="lsts lst1">•managed belongingness
="large lg3" stl="font-size:111%">
In Jean ="ppl">Genet's portrayal of dusk (quoted by Minh-ha 1996:101-102), he captures the ambiguity of this ="trms">transitional time in the expression ‘entre chien et loup,’ between dog and wolf, that is, a time of day when one cannot be distinguished from the other, and he also describes it as ‘the hour of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ ='lgc'>[...='lgc'>]
security is never secure enough
="large lg4" stl="font-size:110%">
Jesus knocks at your heart's door
(="trms">history's or pig's) happy ending
absence of ambivalence (in ="trms">animals)
="large lg5" stl="font-size:125%">
conditions of ad="trms">mission ='lgc'>-='lgc'>='lgc'>--> artistic, sexual, ="trms">natural ='strcls'>*selections='strcls'>*
tickets to power-holding cliques that control the resources
phantoms of non-destruction
or
phantoms of ‘constructed adequately’
pausing dogs
mixed messages
who is wanted for dinner='qstn'>?
th[...]