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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 subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going f[...]