[...]stemize amerindian thought into a metaphysics ==> to have an reciprocal effect on anthropological thought (western naturalist metaphysics)

reference to a “common world”

new animism ==> ontology becomes another name for culture

Alebrti outlining:
•anthropological project that considers ontology as a critical question productive of conceptual engagement
•work of archeologists who theorize and practice archeology on the basis of indigenous theories
}--> where new animists turn to animism for a source of analogies, critical ontology turns to animism for a source of theory

perspectivism: multiple natures (worlds) + singular culture (way of knowing those worlds) [~ working from *commonality* rather than *alterity*] --> a theoretical bomb =/= analogies based on ethnographic content

spirits experienced as diminutive yet brilliantly decorated or huge and grotesque

the more intense ==> the more body it is

(the promise of thinking through) [*]thing: a nonspecified ontological category that can be “filled” through ethnographic observation that is designed to allow ontological alterity to inform its content

recursive anthropology --> alterity: a function of the divergence between ethnographic materials and the assumptions the analyst brings to them

(if) ontology: what is ==> alterity: part of what others say ‘what is’ that does not make sense to us


(the danger of) a new metaontological orthodoxy becoming a immutable metaphysic

archeological alterity: things that do not make sense ontologically (escape traditional frameworks)

archeology's new kind of reflexivity
•openness
•wonder: an intentional naivete, naive empiricism (==> sustain altering + enabling meaning, to be besieged & committed to ---> go to Cinderella =/= moving beyond)
•emphasis on descriptive =/= theoretical
•attentiveness to our embodied responses

(a question of critical ontology in archeology -->) how are we to mobilize & manifest (describe & transform) the new past from things? [<-- my question in my research on ajayeb]
•how i am subjectively involved in the past we investigate
•how i am objectively part of those pasts


the all encompassing (nonlinear) descriptive writings of ancient and antiquarian travelers --> what is encountered imposes itself ==force==> a choice ==> description

kinetic activity + the experience of being in the field

aesthetic attentiveness of bestiaries


pragmatic use of the word ontology in archeology --signal--> the potential world-shifting nature of what is being studied

to be ontological = entirety of the analytical apparatus and what is being studied should be included in the analysis
(caught up in the process:) the object of study + analytical scaffolding + method + analyst

the degree to which an approach is willing to do ontology to itself (investigate its own ontological assumptions)

metaphysical archeology + ontological anthropology --> perspective on reality


(assign things to preexisting conceptual structures =/=) looking for ways things can have an impact on your thinking, concepts, ontology ==> unlocking what is most “of the past” about things

...................................

Alberti
Ingold

correspondence: (a pre-conceptual practice -->) epistemological intimacy in the practices of art, science, and anthropology
•a way to understand one's own research process

(archeology: a science of correspondence)

Alberti suggesting to separate arts and crafts (for analytical purposes)

artwork: non-conceptual outcomes of practice

artwork & archeological things --share--> ontological problem of how to make something new [~ *sensations/past never before experienced/thought*] out of (circumscribed body of) materials

archeological things carry both sensation & *residue of concepts* with them (~~> artistic research =/= artworks)
==> resurrect the conceptual potential immanent to the specific arrangement of materials (and their temporary forms)

(ontological dilemma [of both art and archeology]:) *how to anticipate the coming into being of something sensed but as yet not thought?*
(---> go to metaphor)

scientific interpretation and explanation of the past <-~ archeology
{my work: speculative interpretation and explanation of the past [--> prefigure new becomings + intensification and unleashing of ‘i am part of what i seek to understand’ (= my subjectivity)] =/= lock the past into predictability}
•my ‘things’ in ajayeb are to an extent ‘archeological things’

contemporary science --gives--> ontologically relational world (<-- to be acknowledged by art and archeology)

archeology --Alberti--> fostering **a particular sensibility to what is of the past in things**

anthropology: the art of inquiry
(something you can learn from)

[*]archeological sensibility: a pervasive set of attitudes towards traces and remains, towards memory, time and temporality, the fabric of history
-Shanks

craft --Ingold--> knowledge grow from the crucible of our practical and observational engagement with being and things
(Aristotlean poiesis ~~-->) [*]craft: slow and intimate knowledgeable work (of how we get along with the world; that cultivates in oneself the skill for discerning the *meanings that are already there*) --> ontological paring of conceptual language & physical condition
==> meaning and concepts are drawn out of objects (not given to them)


•Haraway --> companion species = biologist + creatures
•Barad --> concepts are literally embodied by the differing physical apparatuses
•


(we need more) art: careful accumulation of skills


21st century historiographic trends in art

artists increasingly *deploy simulacra of archeological practices and motifs* in their work


art practiced as craft (but not all the time) ==allow==> knowledge grow from the insight of being in the folding of life [of infantile grandious fantasy, as well] ~=? anthropology

producing contemporary ruins to draw attention to *the work of the present in the production of the past*

*artists take archeology as muse*
(through borrowing from archeology artists)
•create a kind of intellectual framing
•incorporate archival research
•themes of memory and entropy
•question of absence
•


prosaic nature of archeological research
production of the finds


the way Dion distorts archeological work (allegorizing archeological practice) --Alberti-->
•consequence of sleight of hand
•he is dibbling at, performing being an archeologist
•‘play at’ archeology
=/= Simon Callery

Alberti > Russell
transform archeology from metaphor to allegory --play--> archeology-as-aesthetics through performance [--> risk of undermining and reinforcing art as a subjective practice concerned with only aesthetics and affective]


craft: a model for careful practices and knowing the world =/= artwork: a model for how to break out of disciplinary frames and how to think of the ontology of archeological things [--> what Sennett calls epistemic breaking]

questions for the art:
•what effect is produced?
•how does this effect wrench from its materiality what has not been perceived or sensed before?
--> for archeology same question, from the material that remain from the past in the present

(the traditional task of art:)
•defamiliarization: to estrange our common consciousness and sensations of the world
•place of immanence: to project the coming of something materially new that is latent in our current reality. to *treat facts as events* that are about to come into being
•art is non-conceptual : impacting the nervous system without conceptual mediation --> sensations are monumentalized in the artwork for the future
•

...to treat the material of the past as anticipating something new

(my research and work on bestiary:)
•how can we produce new works that challenge us to think and experience archeological things (ajayeb) in new ways without resort to explanation or interpretation through a process of disarticulation, repurposing, and disruption of archeological artworks with a political intent in mind? (interpretive framework)
•how to allow ajayeb to continue to operate effectively on us?

both affective and historical force (of ajayeb)


art engenders material becomings (classical definition)
art engenders imaginative becomings

learning from archeology: to be pre-conceptual : the process of craft, to grasp how concepts make their way into things


undisciplinary space (instead of transdisciplinary)

disarticulation: repurposing and disruption of archeological artworks with a political intent in mind
--> cannot escape the anecdotal when it comes to interpretation --> artifacts (for example a neolithic Balkon clay figurine) become symbols for social position ~= allegorizing (=/= speculation)

historical energy (force) of things = something of the past that endures in them


(old and unhelpful definition of) art: impacting nervous system without conceptual mediation (directly impact living bodies) --engender--> material becomings ["art = giving birth"]

--Alberti--> art (and anthropology) need the pre-conceptual: the process of craft (to grasp how concepts make their way into things)


[*]concept: fragment of past world

maker + material ==emerge==> concept

-in artistic research @apass are we dealing with the simulacra of knowledge?


understanding the potters (and artists) who made the ceramics as crafters = understanding them as *intimately connected with a particular world* <-- knowledge of which came through skilled material practice
#feedback
-how does it apply to digital relations?

•practiced caressing of hand over clay forms (~ handling, nurturance) ==> zoomorphic, anthropomorphic bodies (Ingold call it anthropogenic)
•digital interface CG ==> ?
•


-how to read or confront ajayeb bestiary artifacts and think of them as *taking on something of the pre-conceptual labour that went into them*? --> (?how can it) provoke an art-like response [<=~ sleepwalking: no ontological difference between then and now ==> you are confronted with a raw material of affect and concept =/= past artifacts as vehicle for complex belief systems] }==drive==>
•new sensorial experience
•new conceptual work
---> go to description, Stewart


coalescing of language & concept & ...


[*]drawing: (the effect of being) harassed by reality

to be harassed by ajayeb past people animals (struggling in their reality)
---> go to haunted, possession

[*]art: risk of something new

archeology --> intimate knowledge of materials (--> appealing to art, crafter attune to their material)

my lecture-performances = exploring how to make my knowledge present (to myself so it has a chance to be reconsidered) and how things (ajayeb past bestiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*

...................................

(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }

-Viveiros de Castro's dichotomous argument leaves out other modes of knowing, those that i care and haunt for (and i am claimed by them) in specific mystic muslim theology and eastern bestiary (---> go to Marks)

Amerindian “people” : spiritual unity and a corporeal diversity

possessing a soul ==> having a point of view ==> being a subject

==> event = action
(action =/= expression of intentional states)

[*]object: incompletely interpreted subject

“a muddy waterhole is seen by tapirs as a great ceremonial house”

(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in the object =/= (Amerindian shamanism epistemology's) ‘to know' = to personify, something that is always a someone

-the problem is that only the shaman and some rogue artists know how to personify. i want to personify Viveiros de Castro!)
-his rendition of objectification is insufficient and not specified (in which discipline by who and when how ---> go to Barad)
-[in contemporary performance art: “becoming animal” --> a modality of narcissistic ego-formation]

“perspectives should be kept separate. Only shamans, who are so to speak species-androgynous, can make perspectives communicate, and then only under special, controlled conditions.”

perspectivism: something is a fish only by virtue of someone else whose fish it is

(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)

multiculturalism --> relativism --> diversity of subjective and partial representations, each striving to grasp an external and unified nature

(different specificity of) bodies ==> perspectives

[*]affect: dispositions or capacities that render the body of each species unique ==> [*]body: assemblage of affects (ways of being) that constitute a habitus, bundle of affects and capacities

**humanity: a moral condition that excludes animals**
human-animal has a physical continuity [==> natural sciences] and a metaphysical discontinuity [==> humanities]

(what would be a *nonanimistic metaphysical continuity* between human-animal and other things? --> we need categorical mistakes and catachresis)

spirit/mind --> distinguisher (of cultures, species, etc.)
body --> connector (of material beings)

(Amerindian) spirit/mind =? reflexive form =/= immaterial inner substance

the neophenomenological appeal to the body as the site of subjective singularity
projects of “embodying” (the spirit) --?--> eliminative materialism

(culture: modern name for Spirit)

integration =/= *interspecific metamorphosis fact of nature* that understands bodies as inherent transformabilities, bodies as the great differentiators

integration cosmology --presume--> singular distinctiveness of minds ==> solipsism[= potentially absolute singularity of minds ==> fear that we will not recognize ourselves in our “own kind”; solipsism: ‘natural similarity of bodies =/=> a real community of spirit'] --multiculturalism--> spiritual: the locus of difference ==> theme of spiritual conversion
=/= bodily metamorphosis

(a traditional problem in the West:)
*how to connect and universalize*
individual substances are given, while relations have to be made
=/=
(Amerindian problem, and problem of ajayeb:)
*how to separate and particularize*
relations are given, while substances must be defined


transformation ==> nature <=/= creation
transference ==> culture <=/= invention

*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*

poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)


story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)


mythology: a discourse on the given, the innate
myth: that which must be taken for granted


affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge

warrior/shaman/artist --> conductors of perspectives


relative
relational

enmity: full-blown social relationship, extreme exchange

schema of difference

(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subje[...]