[...]ing out a problem)
the things apprehended from a particular point of view (particular visual lss="trms">phenomenology) are not connected to that point
Neobeobachtungen
moshahedat مشاهدت
نگاه جدید
<lrg clss="large lg2" stl="font-size:111%">
ls clss='strcls'>*ls>essence of the lss="trms">internal lss="trms">worldls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> who is busy with thislss='qstn'>? (this will define the fate of lss="trms">animal subjectivity)
lrg>
ls clss='strcls'>*ls>view from nowherels clss='strcls'>*ls><lgc clss='lgc'>:lgc> that their particular viewpoint is not part of the common reality (<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">sociology of lss="trms">science)
X is Y
“is”<lgc clss='lgc'>:lgc> converge, a lss="trms">technique of modeling (<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> lss="trms">sync)
X, Y<lgc clss='lgc'>:lgc> two referential paths
we know how X is lss="trms">supposed to be true
people are no told at an early age that ls clss='strcls'>*ls>all lss="trms">matter is really energyls clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list physicalism. then what you say abnout ‘energy’ is saying something about the lss="trms">nature of reality)
physicalism<lgc clss='lgc'>:lgc> the hypothesis that a mental event is a physical event
someone with instinct lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphosis
(my feedbacks in lss="nms">apass does not only apply to intentional mental events of each other)
(l clss="ppl">Nagell> asking for<lgc clss='lgc'>:lgc>) to devise a lss="trms">method of expressing in objective terms much more than we can at lss="trms">present <lgc clss='lgc'>[lgc>but he is stuck in lss='thdf'>the idea of<lgc clss='lgc'>]lgc> “a lss="trms">phenomenology that is objectivels clss='strcls'>*ls>
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
with lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia
<lrg clss="large lg10" stl="font-size:120%">
Norway <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> (a breakable) illusion <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> that somebody is living it
green competition and lss="trms">technolss="trms">positivist hubris
lss="trms">question of topology (in dream)
(topology<lgc clss='lgc'>:lgc> those qualities that remain invariant after transformation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> persistent forms)
fantastic peasant
a piece of hanging cloth that suglss="trms">gests lss="trms">horrors to receptacle receiving eyes
<lsts clss="lsts lst1">•landscape <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sounds
lsts>
<lsts clss="lsts lst1">•lss="trms">poems
lsts>
<lsts clss="lsts lst1">•divisions in Norway (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> second lss="trms">world war)
lsts>
<lsts clss="lsts lst1">•sami cultural disappearance
lsts>
<lsts clss="lsts lst2">◦domestic violence
lsts>
<lsts clss="lsts lst2">◦racism
lsts>
<lsts clss="lsts lst2">◦refugee geopolitics
lsts>
<lsts clss="lsts lst1">•seagull, fish, salmon farming
lsts>
<lsts clss="lsts lst1">•lss="trms">interviews
lsts>
<lsts clss="lsts lst1">•doom <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> delirium, murder, lss="trms">hallucination, whispering,
lsts>
<lsts clss="lsts lst1">•ruin (of signs)
lsts>
<lsts clss="lsts lst1">•entropy (<lgc clss='lgc'>=/=lgc>lss='qstn'>? emergence)
lsts>
<lsts clss="lsts lst1">•
lsts>
ls clss='strcls'>*ls>affliction landscapesls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='trgt hghlght 1'href='?q=L'>Leid<lgc clss='lgc'>:lgc> existence thriving in the wound <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> anticipation of oblivion
doom, ruin, entropy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> udyr (in norwegian u-<lgc clss='lgc'>:lgc> non- or bad, dyr<lgc clss='lgc'>:lgc> lss="trms">animal) bad or corrupted lss="trms">animal, nonlss="trms">animal, lss="trms">monster, (rootless existence)
udyr (gate keepers creepers) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> div (defeated)
<lgc clss='lgc'>--lgc>performance<lgc clss='lgc'>--lgc>
rotating styles of<lgc clss='lgc'>:lgc> folkloric ballads, existential meditation, doomsday rant, elegiac oration, lss="trms">children lullabies <lgc clss='lgc'>--lgc>into<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a singular blast of an account of a devastated space <lgc clss='lgc'>--lgc>mobilizing<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> legend, omen, song, myth, fairy tale, mutated war cry
<lgc clss='lgc'>[lgc>these potent signs are sneaking in the work “strlss="trms"nttrm="danger,stranger">anger within,” it is not just a lss="trms">historical dreamscape<lgc clss='lgc'>]lgc>
lss="prgrph">-the masked actors on lss="trms">stage have taken a venom (becoming faceless engravers) to cross into the next level of temporal experience <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='qstn'>?lss='qstn'>?lss='qstn'>?
lss="prgrph">-muted rage and ecstasy indeterminacy lss="trms">positioned as creeping towards the midnight of moving lss='and'>& no longer moving... (as humanlss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> conflicting ways of being human; to acknowllss="trms"nttrm="knowledge,Knowledge">edge human lss='and'>& violence;)
<lgc clss='lgc'>--lgc>lss="trms">travel<lgc clss='lgc'>--lgc>
visiting an alchemy of domestic proclamations (homes) with its own lethal conlss="trms">sortiums of drives (conversations); visiting sites of pure participation, the most savage, the most lss="trms">modern, creating a lss="trms">respond characterized as both ultra-alertness and inlss="trms">somnia of anticipation (acts by which the future can be nailed down) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> becoming a ls clss='strcls'>*ls>faceless engraverls clss='strcls'>*ls> (to remain fugitive and errant <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a course of action lss="trms">supposing a discontinuity that must be overcome in order to define a lss="trms">trajectory)
(lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia are capable of being) bodies fully engaged in perspectival lss="trms">communication and battles of will, provided with lss="trms">affect and capacities, capable of knowing lss="trms">different things, types of lss="trms">relations they entered into <lgc clss='lgc'>=/=lgc>lss='qstn'>? poltergeist
<lgc clss='lgc'>--lgc>research<lgc clss='lgc'>--lgc>
lss="trms">trap <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> omen
lava <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> ice
<lsts clss="lsts lst1">•unstable space
lsts>
<lsts clss="lsts lst1">•process <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> performance <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> meeting <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc>
lsts>
<lsts clss="lsts lst2">◦dinner <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>transactionls clss='strcls'>*ls> (what did you learn from the dinner that you bringlss='qstn'>?)
lsts>
<lsts clss="lsts lst2">◦invite (exchangelss='qstn'>?lss='qstn'>?lss='qstn'>?)
lsts>
<lsts clss="lsts lst2">◦respect lss='and'>& resist
lsts>lrg>
now<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•something need to be named
lsts>
<lsts clss="lsts lst1">•something need to be lss="trms">staged
lsts>
<lsts clss="lsts lst1">•(something need to be styled)
lsts>
lss="frds scrmbld">Jassem's model<lgc clss='lgc'>:lgc>
you go through 5 minutes of hell then you arrive and unleash all your powers (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> talk about lss="trms">questions, art, lss="trms">history, self, etc.) then go there and perform together
contract of misunderstanding the “dance” (proposed by lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia)
<lgc clss='lgc'>--lgc>lss='qstn'>?!<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">categorically dance is misunderstood, dinner is understood
the rawness and minimalism of the performance <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='qstn'>?!<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> richness and lss="trms">density of the research
(“<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='qstn'>?!<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>” <lgc clss='lgc'>:lgc> lss="trms">question of referencelss='qstn'>?)
(not to make the performance lss="trms">mimetic)lss='qstn'>?
(but make it mnemonic <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> designed to aid the lss="trms">memory)lss='qstn'>?
(but not anticipatory <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> omen)
for lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•what is the sign of dlss="trms"nttrm="danger,stranger">angerlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•what is the sign of deathlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•what is the sign of transformation of perspective (<lgc clss='lgc'>=/=lgc> change of perspective)lss='qstn'>?
lsts>
<lsts clss="lsts lst1">•
lsts>
chronically unstable bodies (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> mesopotamian)
lss="trms">anthropolss="trms">morphism manifest in distorted corporeal forms and appendages ضميمه
a lss="trms">world conceived of inherently volatile (bodieslss='qstn'>?) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> site of subjectivity
intentional activation (lss='qstn'>?) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">affective capacities (in...lss='qstn'>?)
lss="trms">trap <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> operate along scale
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
entropy <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> atrophy
<lsts clss="lsts lst1">•entropy<lgc clss='lgc'>:lgc> energy no longer available for doing mechanical work (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> random <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? violence)
lsts>
<lsts clss="lsts lst1">•atrophy<lgc clss='lgc'>:lgc> the lss="trms">material, sensory labor of attending to loss, ls clss='strcls'>***ls>labor of looking at damagels clss='strcls'>***ls>
lsts>
wasting away; withering; decrease in size caused by disuse
the feeling of being in the middle of something dirty, inevitable, watching it unlss="trms">fold
<lgc clss='lgc'>[lgc>deculturation<lgc clss='lgc'>:lgc> making a culture ‘previous'<lgc clss='lgc'>]lgc>
(<lgc clss='lgc'>~lgc> the imapct of capitalism/colonialism on indigenous)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>nightmare image of lss="trms">social entropy<lgc clss='lgc'>]lgc> destablizing effects of non-meaning (<lgc clss='lgc'>~lgc> nonlss="trms">animal Udyr lss="trms">monster) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (relss="trms">presenting as) existential-cultural atrophy
<lgc clss='lgc'>[lgc>lss="nms">Cinderella doesn't experience atrophy after insult upon insult <lgc clss='lgc'>=/=lgc> lss="nms">Bambi's lss="trms">memory<lgc clss='lgc'>]lgc>
<lrg clss="large lg54" stl="font-size:130%">
transculturalism <lgc clss='lgc'>~lgc> “seeing oneself in the other”
ls clss='strcls'>*ls>lss="trms">language and lss="trms">materiality lss="trms">interact within an unstable locus of lss="trms">historicityls clss='strcls'>*ls> (lss="trms">specific lss="trms">historical conditions) <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a european model of conviviality<lgc clss='lgc'>]lgc>
<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">modern globalism <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> reinventing of the new common culture /humanism <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>>lgc> coalescence<lgc clss='lgc'>:lgc> meeting, lss="trms">intermingling of lss="trms">different people and lss="trms">species and cultures and goods <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> could be damaging and unintentional, hurting the lss="trms">world<lgc clss='lgc'>:lgc> decay, emergent, atrophy, new identities, crisis in lss="trms">language, confusing boundaries, challenges of life,,,<lgc clss='lgc'>]lgc>
(olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of bad feeling <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) looking at<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•damaged bodies
lsts>
<lsts clss="lsts lst1">•damaged subjectivities
lsts>
<lsts clss="lsts lst1">•damaged lss="trms">communities
lsts>
<lsts clss="lsts lst1">•damaged lss="trms">relations <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> Udyr lss="trms">monster
lsts>
<lsts clss="lsts lst1">•damaged lss="trms">ecologies
lsts>
<lsts clss="lsts lst1">•damaged lss="trms">histories <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> inlss="trms">somnia
lsts>
<lsts clss="lsts lst1">•
lsts>
(lss='at'>@lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia) is there (only) death at the end of entropylss='qstn'>?
sequence of events from the point of view of plague lss="trms">narrative
extermination <lgc clss='lgc'>+lgc> determination, laws of identity, repetition
the lss="trms">material despair of a colonial capital lss="trms">modern condition leading in high speed to the entropy of cultural-individual ethics, under the overwhelming weight of tangible misery <lgc clss='lgc'>--lgc>(lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cognize the immediate lss="trms">material urgency of the endlss="trms"nttrm="danger,stranger">angered subjectivity
<lrg clss="large lg50" stl="font-size:122%">
<lgc clss='lgc'>--lgc>faceless<lgc clss='lgc'>--lgc>
nonlss="trms">animal <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> nonhuman <lgc clss='lgc'>+lgc> nonlss="trms">animal <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> destabilizing effects
with their flexible plasticity, has an issue with appearance <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> subjectivity's disaslss="trms">sociation from the lss="trms">world
<lgc clss='lgc'>[lgc>in no (or which) calculus of assurance are they movinglss='qstn'>?<lgc clss='lgc'>]lgc>
ruined main body (of the performance)
ruin is (a lss="trms">fictional being) adding additional variety to lss="trms">technical being (frontier lss="trms">technologies) of Norway
lss="prgrph">-obsolescence (and why not adjustmentlss='qstn'>? <lgc clss='lgc'>=/=lgc> extremist lss="trms">position <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to emerge fanatically from the ruins)<lgc clss='lgc'>--lgc>(can we use our lss="trms">imagination not for lss="trms">world scale future speculation, and rather for small adjustment of this spacelss='qstn'>?)
lss="prgrph">-give expression and meaning to the lss="trms">material culture
<lrg clss="large lg18" stl="font-size:103%">
<lgc clss='lgc'>--lgc>landscape<lgc clss='lgc'>--lgc>
using it in the performance<lgc clss='lgc'>:lgc> a lens that refuses the abstraction of elements lss="trms">relation in a vacuum (as its optics, not a Blickmaschin)
show us<lgc clss='lgc'>:lgc> big lss="trms">stories take their form from seemingly minor lss="trms">contingencies, alss="trms">symmetrical encounters, and moments of indeterminacy
(with “strlss="trms"nttrm="danger,stranger">anger within” <lgc clss='lgc'>[lgc><lgc clss='lgc'>=lgc>lss='qstn'>? ‘desire within'<lgc clss='lgc'>]lgc>) are we at the space of lss="trms">complainlss='qstn'>? <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> dislss="trms">positions of Beschwerde
a form of protest <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (disenfranchized lss="trms">language of) ls clss='strcls'>*ls>mutated ragels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> always innocent <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">agent of delivery
(protest part of) the proud and brutal lss="trms">history of break-out syntax of civic lss="trms">responsibility (<lgc clss='lgc'>=/=lgc> adjustment)
rage lss='and'>& ecstasy
ruin <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> doom <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> rage <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> innocence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> delivery<lgc clss='lgc'>:lgc> performance
<lgc clss='lgc'>--lgc>ruin<lgc clss='lgc'>--lgc>
we can and should ls clss='strcls'>***ls>navigate the ruinls clss='strcls'>***ls>
(navigate <lgc clss='lgc'>=/=lgc> asset-production)
lss="prgrph">-capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (owning the lss="trms">rhetoric of progress) telling us / teach us to ignore ruins (in the making)
lss="prgrph">-is there life in ruinlss='qstn'>? <lgc clss='lgc'>--lgc>l clss="ppl">Tsingl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> place of unsettled identities, ls clss='strcls'>*ls>in it each of us become ourselves with the help of a less-than ideal collaborationls clss='strcls'>*ls>
bring your curiosity
contaminated diversity <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> doom<lgc clss='lgc'>:lgc> a form of missing that which is contaminated, (an lss="trms">affect typical of lss="nms">Tehran,) one has lost the pulse of the lss="trms">world<lgc clss='lgc'>]lgc>
(hard to clasify)
ls clss='strcls'>*ls>cultures and lss="trms">species that don't adjust well to distlss="trms"nttrm="disturban">urbancels clss='strcls'>*ls> (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> we shouldn't lose hope on them)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>precarious survivalls clss='strcls'>**ls> <lgc clss='lgc'>:lgc> in order to live you need help, always subject to the indeterminacy of self and other's transformations (<lgc clss='lgc'>=/=lgc> MacGyver selfish gene lss="trms">story) <lgc clss='lgc'>[lgc>lss="frds">Sina and lss="frds scrmbld">Agnes hiking in the need for sticks to walk<lgc clss='lgc'>]lgc>, <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>lss='qstn'>? “kinds” and “types” emerge; and you need multiple forms of curiosity
ls clss='strcls'>*ls>neoclassical economics (which is today's economic model) (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">modern economy)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•theory of supply and lss="trms">demand
lsts>
<lsts clss="lsts lst1">•theory of rational individual choice <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> maximize utility and profit (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">methodological individuation<lgc clss='lgc'>:lgc> “motivation/action of individual lss="trms">agents <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">causal accounts of lss="trms">social”)
lsts>
ls clss='strcls'>*ls>population genetics (study of evolution from the genetics point of view) (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> evolutionary synthesis <lgc clss='lgc'>+lgc> lss="trms">modern biology)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•adaptation
lsts>
<lsts clss="lsts lst1">•speciation
lsts>
<lsts clss="lsts lst1">•population
lsts>
<lsts clss="lsts lst1">•structure
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>==lgc><lgc clss='lgc'>{lgc>formed in late 19th century and came to power in early 20th century to redefine lss="trms">modern knowllss="trms"nttrm="knowledge,Knowledge">edge<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “survival<lgc clss='lgc'> = lgc>fighting for oneself against others” (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> The 100 TV series popular fantasies of survival <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> what does it take to stay alive<lgc clss='lgc'>]lgc>) <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> ls clss='strcls'>**ls>conquest and expansionls clss='strcls'>**ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> selfish gene (theory of individuals not effected by encounters, they use encounters, but not changed by them)
<lgc clss='lgc'>=/=lgc> ‘what does it take to stay alive’ could be a ls clss='strcls'>*ls>lss="trms">matter of finding livable collaborationsls clss='strcls'>*ls><lgc clss='lgc'> = lgc>ls clss='strcls'>*ls>working across lss="trms">differencels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> we don't know who we are, until we lss="trms">interact across lss="trms">difference at multiple levels <lgc clss='lgc'>--lgc>l clss="ppl">Tsingl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>identities are formed in lss="trms">histories of encountersls clss='strcls'>**ls>
neoclassical economics theories<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•supply and lss="trms">demand
lsts>
<lsts clss="lsts lst1">•rational individual choice <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> maximize utility and profit (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">methodological individuation<lgc clss='lgc'>:lgc> “motivation/action of individual lss="trms">agents <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">causal accounts of lss="trms">social”)
lsts>
lss="prgrph">-
dreams of lss="trms">modernity<lgc clss='lgc'>:lgc> mobilization of a agricultural cooperative movement <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> industrial disengagement <lgc clss='lgc'>+lgc> intimacy of family's farm
lrg>
slow distlss="trms"nttrm="disturban">urbance
mode of inquiry<lgc clss='lgc'>:lgc> take small details and ask big lss="trms">questions with them
living in ruins
<lgc clss='lgc'>--lgc>lss="frds scrmbld">Jassem<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> maybe is a nightmare lss="trms">story
<lgc clss='lgc'>--lgc>l clss="ppl">Tsingl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> maybe is a mushroom lss="trms">story
(capital/genocide/...)
(destroyed by...)
rats, rabbits, and algae seaweed
<lrg clss="large lg6" stl="font-size:123%">
your abilites to nurture and tell lss="trms">stories <lgc clss='lgc'>--lgc>tales<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>life emerging from damaged human comunitiesls clss='strcls'>*ls> (and blasted landscapes) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> not exactly a lss="trms">story of hope (<lgc clss='lgc'>=/=lgc> towards a better sleep, the “less you know better you sleep” kind of lss="trms">story), lss="trms">stories of displacement and losses (due to war and concentration of wealth in our time)
<lgc clss='lgc'>=/=lgc> ls clss='strcls'>*ls>big lss="trms">narrative of progressls clss='strcls'>*ls> <lgc clss='lgc'>:lgc> a single lss="trms">world lss="trms">trajectory and time <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> ls clss='strcls'>*ls>time of surprisels clss='strcls'>*ls><lgc clss='lgc'>]lgc> of which “everybody takes part” (ls clss='strcls'>*ls>moving forward togetherls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='at'>#sci-fi series of transnational crew on a spaceship) ...powerful ways of knowing the lss="trms">world <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>lss='qstn'>?<lgc clss='lgc'>==lgc> renaissance<lgc clss='lgc'>]lgc> (<lgc clss='lgc'>--lgc>my lss="nms">ajayeb project is about those ways of knowing, lss="trms">stories of what sets the lss="trms">world on motion, such as universalism lss='and'>& cultural relativism)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>building lss="trms">communal lss="trms">agendals clss='strcls'>*ls> <lgc clss='lgc'>~lgc> (dream of) transculturalism <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> blend lss="trms">communal identities<lgc clss='lgc'>]lgc> (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia's Norway<lgc clss='lgc'>:lgc> humans get richer, more efficient, and more make the lss="trms">natural lss="trms">world work for them), is given to us by “men” (that we don't have to follow)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>progress<lgc clss='lgc'>:lgc> lss="trms">anthropogentic landscapes haunted by lss="trms">imagined futures
<lgc clss='lgc'>--lgc>or<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (you might) leave your home and run into a vast new problem
stability is a privilege
<lgc clss='lgc'>[lgc>what islss='qstn'>?<lgc clss='lgc'>]lgc> the future of your dreams
<lgc clss='lgc'>[lgc>what arelss='qstn'>?<lgc clss='lgc'>]lgc> the nunhumans worth noticing
lss="trms">species that signal “i am available”
<lgc clss='lgc'>[lgc>capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list accumulations <lgc clss='lgc'>+lgc> insult upon insult upon insult <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc><lgc clss='lgc'>]lgc> diversity
diversity<lgc clss='lgc'>:lgc> (in Germany, considered archaic and chaotic) collateral damage of improvement, necessory victim of progress
fire, herding, farming,
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> creating niches for hunting and forging
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> messing with (lss="trms">nature)
lss="prgrph">-the lss="trms">question of how much (of human, neighbor, etc.) distlss="trms"nttrm="disturban">urbance we can live with
lss="prgrph">-what is to consider other's (lss="trms">species, peasant, etc.) ways of life-making lss="trms">trajectories along ourslss='qstn'>? <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">world-making (requires this)<lgc clss='lgc'>]lgc>
the lss="trms">question of niche-making
lss="prgrph">-niches lss="trms">interact with one another
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>alienation<lgc clss='lgc'>:lgc> the ability to stand alone (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Nietzschel>an ethics <lgc clss='lgc'>=/=lgc> niche-making entanglement ls clss='strcls'>*ls>always imperfect and continentls clss='strcls'>*ls>)
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (people, things, and lss="trms">species become) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>assets<lgc clss='lgc'>:lgc> mobiles that can be moved from their lifelss="trms">worlds to be exchanged elsewhere<lgc clss='lgc'>--lgc>everything else is waste (<lgc clss='lgc'>=/=lgc> eating others)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> progress<lgc clss='lgc'>:lgc> search for assets <lgc clss='lgc'>=/=lgc> art<lgc clss='lgc'>:lgc> unalienated critical work, ls clss='strcls'>***ls>reciprocal capturels clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> tumble <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> transcend one another, or bow down, lss="trms">question of lss="trms">integration<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>niche<lgc clss='lgc'>:lgc> adjusted timing lss='and'>& quality, small lss="trms">stories, convexe,
<lgc clss='lgc'>=/=lgc> house <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> has foundation
<lgc clss='lgc'>=/=lgc> your monument
<lgc clss='lgc'>=/=lgc> building
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
lss="trms">ecologies of nothingnessls clss='strcls'>***ls>
premise of my lss="trms">lecture<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>all places are polluted and difficultls clss='strcls'>*ls>
lsts>
<lsts clss="lsts lst1">•‘abuse of lss="trms">language’ is every time you open your mouth
lsts>
<lsts clss="lsts lst1">•the lss="trms">social always always inlss="trms"nttrm="cluster,club">cludes nonhuman
lsts>
<lsts clss="lsts lst1">•there is no encounter without the contractual
lsts>
..and i can't tell grave from garden
lss="prgrph">-perhaps i have been unconsciously working on the lss="trms">question of “why are we herelss='qstn'>?” or “am i herelss='qstn'>?”
lss="prgrph">-cartographies of thinking<lgc clss='lgc'>--lgc>&<lgc clss='lgc'>--lgc>how i am inscribed in them
(itineraries i am stuck with)
going to a place <lgc clss='lgc'>=/=lgc> embrace it as a site
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> always i have a resistance to where i am<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•the ways we lose a sense of place <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> displacement
lsts>
<lsts clss="lsts lst1">•the ways we experience livability through places
lsts>
(has to do with my own broken/corrupt/fubar link with lss="trms">ancestry <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> only “your people” can show you how to lss="trms">imagine it, the center/home)
transportation <lgc clss='lgc'>--lgc><lgc clss='lgc'>{lgc>traumatic lss='and'>& distruptive<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> transformation
time of surprise <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> nonlss="trms">animal (udyr)
lss="prgrph">-lss="trms">nature-culture patchworks
lss="prgrph">-perspectival and performative
lss="prgrph">-contaminative and lss="trms">communicative
ls clss='strcls'>*ls>fantastic and real visionls clss='strcls'>*ls>
lss="prgrph">-things that don't fit together, yet, there ls clss='strcls'>*ls>arels clss='strcls'>*ls> together <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">sym (<lgc clss='lgc'>=/=lgc> bifurcation) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> awkward lss="trms">relations lss='and'>& lss="trms">interrupting lss="trms">categories
<lsts clss="lsts lst1">•(necrophobia)
lsts>
<lsts clss="lsts lst1">•lss="trms">schizophrenic lss="trms">relations to...
lsts>
<lsts clss="lsts lst1">•deconstruction of lss="trms">presence...
lsts>
(for you there is also) ls clss='strcls'>***ls>many fantastically large set of contexts within which to say “yes”ls clss='strcls'>***ls>
(l clss="ppl">Tsingl>'s) ls clss='strcls'>*ls>contaminated diversityls clss='strcls'>*ls> (complicated, ugly, humbling) <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> ‘endlss="trms"nttrm="danger,stranger">angered lss="trms">species’ and cultures (innocent victims of human progress)<lgc clss='lgc'>]lgc>
lss="prgrph">-implicates survivors in lss="trms">histories of greed, damage, and destruction <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cacophony of troubled lss="trms">stories <lgc clss='lgc'>--lgc>might<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> help to learn something about the cultural and lss="trms">natural lss="trms">histories at stake
lss="prgrph">-difficult to lss="trms">love and relate
joint organs <lgc clss='lgc'>{lgc>part plant, part fungus<lgc clss='lgc'>}lgc> lss="trms">interlss="trms">species phisiology <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>mushroomls clss='strcls'>*ls>
ls clss='strcls'>*ls>tumble<lgc clss='lgc'>:lgc> falll down as if collapsing (from uplss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right lss="trms">position), thrown together (in mess, and very difficult to rewind)
<lgc clss='lgc'>=/=lgc> transcend
<lgc clss='lgc'>=/=lgc> entropy
<lsts clss="lsts lst1">•bodies tumble into bodies <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">monsters
lsts>
<lsts clss="lsts lst1">•lss="trms">histories tumble into lss="trms">histories <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ghosts
lsts>
<lsts clss="lsts lst1">•lss="trms">stories tumble into lss="trms">stories <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures
lsts>
(lss="trms">material lifelss="trms">world tumble into) forests tumble into lss="trms">fables tumble into politics tumble into ...
ls clss='strcls'>***ls>dispersal lss='and'>& entanglementls clss='strcls'>***ls> <lgc clss='lgc'>{lgc>
<lsts clss="lsts lst1">•dispersal <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> shattered, torn, broken, dispersed, made plss="trms">articulate, whisked away on the breeze (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> smoke, Urashima turning into particls, dud to cough with سرفه sorfe) <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> time is crossed out ويرانه
lsts>
<lsts clss="lsts lst1">•entanglement <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> patchwork, care, weave, (together, reconnected, acknowledging care and entanglement) <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="frds scrmbld">Kirsten<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> time of the hut کاشانه
lsts>
<lgc clss='lgc'>}lgc> “&” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='qstn'>?lss='qstn'>?lss='qstn'>? lss="trms">storieslss='qstn'>? reciprocal capture <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> immanent new modes of existing (in damage and loss) <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="frds">Sina<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> time (and things) are diffractivelly/lss="trms">differentially constituted
as humans we also have these qualities<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•our plasticity
lsts>
<lsts clss="lsts lst1">•our ability to be lss="trms">affected
lsts>
<lsts clss="lsts lst1">•our ability to hybridize
lsts>
(lss="trms">modern human activity, burning man insults <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="trms">monsters<lgc clss='lgc'>:lgc> lss="nms">ajayeb-e lss="trms">wonders of lss="trms">symbiosis (threats of lss="trms">ecological disruption, multilss="trms">species entanglement)
(l clss="ppl">Tsingl>, a useful figure to think with <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>)
<lsts clss="lsts lst1">•they help to pay attention to (ancient lss="trms">chimeric) entanglement
lsts>
<lsts clss="lsts lst1">•they point to lss="trms">monstrosity of man
lsts>
<lsts clss="lsts lst1">•they point toward life's lss="trms">symbiotic entanglement across bodies
lsts>
lss="trms">monsters<lgc clss='lgc'>:lgc> lss="trms">nature suddenly unfamiliar (acting like udyr)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>ghosts<lgc clss='lgc'>:lgc> phantoms inside <lgc clss='lgc'>[lgc>your<lgc clss='lgc'>]lgc> (lss="trms">natural) lss="trms">history, layered temporalities of living and dying (<lgc clss='lgc'>==lgc>shape<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> landscapes), creatures of ambivalent entanglement <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (help us lss="trms"nttrm="already,spread">read) ls clss='strcls'>*ls>life's enmeshment in landscapesls clss='strcls'>*ls>
<lrg clss="large lg54" stl="font-size:104%">
suffering from the ill of another lss="trms">species (or people)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•bacteria inside (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> pollution, radiation)
lsts>
<lsts clss="lsts lst1">•people next door (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> war, politics)
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this is the condition of lss="trms">anthropolss="trms">cene entanglement
<lgc clss='lgc'>[lgc>productive lss="trms">horror of our civil performance<lgc clss='lgc'>--lgc>lss="frds scrmbld">Kirsten, lss="frds">Sina, lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia:<lgc clss='lgc'>]lgc>
temporalities of ruin, body, optics
| | |
matrix of rage, lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, desire
rage (violently lss="trms">affective contact)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ghosts<lgc clss='lgc'>:lgc> <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds scrmbld">Jassem and lss="frds scrmbld">Mia's performance <lgc clss='lgc'>~lgc> “big lss="trms">story"<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>**ls>lss="trms">histories tumbled into lss="trms">historiesls clss='strcls'>**ls> (“ghosts” <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> bad death <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> settler colonialism <lgc clss='lgc'>+lgc> expansive capitalism <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> they brought with them a peculiar kind of time<lgc clss='lgc'>:lgc> looking straight ahead to the future <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> optimization lss='and'>& salvation of a ls clss='strcls'>*ls>single lss="trms">pastls clss='strcls'>*ls><lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ruthless ambition lss='and'>& <lgc clss='lgc'>[lgc>lss="trms">modernity's time:<lgc clss='lgc'>]lgc> metronomic lss="trms">synchrony 🕓)
lsts>
<lsts clss="lsts lst1">•animating feral and partial connections
lsts>
<lsts clss="lsts lst1">•remind us of an ls clss='strcls'>*ls>impossible lss="trms">presentls clss='strcls'>*ls> (that we live in)
lsts>
ls clss='strcls'>*ls> (lss="trms">embodied) lss="trms">contingency, alss="trms">symmetry, indeterminacy ls clss='strcls'>*ls>
<lsts clss="lsts lst1">•hauntings (are not imlss="trms">material!) <lgc clss='lgc'>:lgc> presumptive absence (presumed in the absence)
lsts>
lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">monsters<lgc clss='lgc'>:lgc> <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds scrmbld">Kirsten's objects <lgc clss='lgc'>~lgc> small lss="trms">stories, little niches with ghostly clss="trms">ontours (like a car's tire) <lgc clss='lgc'>~lgc> things growing in abundant<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>**ls>bodies tumbled into bodiesls clss='strcls'>**ls> (“lss="trms">monsters” <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> assets and wastes (lss="trms">animal entanglement with the burning man) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> bad lss="trms">symbiosis)
lsts>
ls clss='strcls'>*ls> unlss="trms">spectacular afterlife of discarded things ls clss='strcls'>*ls> (debris of capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list waste)
<lsts clss="lsts lst1">•weaving magical figures, conjuring lss="trms">fictions
lsts>
<lsts clss="lsts lst1">•constant speculation, that are fed and touched, reparative and tender
lsts>
<lsts clss="lsts lst1">•textured, formful, colorful
lsts>
ls clss='strcls'>*ls>lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure<lgc clss='lgc'>:lgc> things that evoke or capture feelings and lss="trms">responses <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure out lss="trms">relational lss="trms">responses
desire (superlss="trms">position)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> optics<lgc clss='lgc'>:lgc> (a form of distance) <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds">Sina's lss="trms">stories <lgc clss='lgc'>~lgc> superlss="trms">position <lgc clss='lgc'>[lgc>lss="trms">different scales<lgc clss='lgc'>]lgc> of dispersed times <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> unruly temporalities<lgc clss='lgc'>]lgc>, multiple practice of knowing smallbig spacetime lss="trms">mattering<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>**ls>lss="trms">positions tumbled into lss="trms">positionsls clss='strcls'>**ls> (tumbled into politics<lgc clss='lgc'>:lgc> some lss="trms">instruments of seeing producing perspectives are more guilty than others)
lsts>
ls clss='strcls'>*ls> (dislss="trms">embodied) multiple practices of knowing <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> landscapes<lgc clss='lgc'>:lgc> arrangement of life and afterlife, space that grows from ‘endings’ <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ‘death of’(s) <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> contaminated (lss="trms">stories/diversities)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> diagram<lgc clss='lgc'>:lgc> http://lss="nms">ajayeb.net/lss='qstn'>?q=rationalizable
(lss="frds">Sina performing) diffractive optics of knowing <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ongoing lss="trms">articulation <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> perspective<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•i shouldn't be talking, opening this
lsts>
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<lsts clss="lsts lst1">•relss="trms">membrance <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="nms">Bambi's mother studies <lgc clss='lgc'>{lgc>what if relss="trms">membering is something totally lss="trms">different than “lost lss="trms">member"<lgc clss='lgc'>}lgc>
lsts>
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<lsts clss="lsts lst1">•fox lss="trms">story <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">animal lss="trms">trap<lgc clss='lgc'>:lgc>
lsts>
<lsts clss="lsts lst2">◦perception <lgc clss='lgc'>{lgc>lss="trms">rhetorical perception, evil perception, etc.<lgc clss='lgc'>}lgc>
lsts>
<lsts clss="lsts lst2">◦lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure 🌀 can't stop following, lss="trms">trap<lgc clss='lgc'>:lgc> nearby-ness, becoming bodily, engaged in perspectival game and will <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> fox's lss="trms">relation to the forest <lgc clss='lgc'>[lgc>he is suspicious and rend <lgc clss='lgc'>=/=lgc> ls clss='strcls'>*ls>lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured into desiring lss='and'>& trustingls clss='strcls'>*ls> <lgc clss='lgc'>:lgc> we bring our lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures and needs towards each other, (sometimes it is) critique is an art that tangles with what you are proposing, like fox in a lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure (octopus is much better with lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures than fox)<lgc clss='lgc'>]lgc>
lsts>
<lsts clss="lsts lst3">◾prolss="trms">positions
lsts>
<lsts clss="lsts lst3">◾abstractions <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (i lss="trms">love) ideas<lgc clss='lgc'>:lgc> to animate humans, lss="trms">erotic lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure for soul <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic attentionls clss='strcls'>*ls>
lsts>
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<lsts clss="lsts lst1">•omen <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> potent sign of alarm
lsts>
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<lsts clss="lsts lst1">•evil <lgc clss='lgc'>{lgc>lss="trms">category crossing lss="trms">monsters <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="nms">ajayeb's context of evil<lgc clss='lgc'>]lgc>, force of liberation, beauty, complexity<lgc clss='lgc'>}lgc>
lsts>
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<lsts clss="lsts lst1">•Ursula's sea (from little mermaid)<lgc clss='lgc'>:lgc>
lsts>
<lsts clss="lsts lst2">◦the way she says “yes” <lgc clss='lgc'>{lgc>multisensorial call “yes” and “more"<lgc clss='lgc'>}lgc>
lsts>
<lsts clss="lsts lst2">◦her lss="trms">laughter <lgc clss='lgc'>{lgc>develish perception, perceptual lss="trms">joke, joy of corrupting her morality <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> her heroism<lgc clss='lgc'>:lgc> who the hero is and how to live happily ever after<lgc clss='lgc'>]lgc><lgc clss='lgc'>}lgc>
lsts>
<lsts clss="lsts lst2">◦fish-lss="trms">story <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> aqua culture
lsts>
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<lsts clss="lsts lst1">•Ursula l clss="ppl">lss='trgt hghlght 1'href='?q=L'>La Guinl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Urashima lss="trms">story
lsts>
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<lsts clss="lsts lst1">•finish with evil lss="trms">laughter
lsts>
(follow the departure from ‘evil’ to ‘misunderstanding’ or ‘perspective’ in Disney's animated movies)
<lgc clss='lgc'>[lgc>lss="trms">according to ls clss='strcls'>*ls>creation lss="trms">ancestral dreamingsls clss='strcls'>*ls>(<lgc clss='lgc'>~lgc> founding lss="trms">ancestors):<lgc clss='lgc'>]lgc> shape-shifter (are not only haunted, but also are) creators of biotic life, founders of kin groups (of humans and ghosts)
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
lrg>
the wind (of...lss='qstn'>?) carries ghosts<lgc clss='lgc'>--lgc>signs of lss="trms">past ways of life still charged in the lss="trms">present ... lss="trms">stories of those winds as they blow over haunted landscapes ... ghosts are the traces of more-than-human lss="trms">histories through which lss="trms">ecologies are made and unmade
ls clss='strcls'>*ls>haunted <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">presence of lss="trms">past
ls clss='strcls'>*ls>landscapes <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> arrangement of living spaces
ls clss='strcls'>*ls>ghosts <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> disturb us in their indeterminacy
lss="prgrph">-cracked cement
lss="prgrph">-lss="trms">worlds have ended many times before lss='at'>@lss="frds scrmbld">Jassem
lss="prgrph">-which ‘endings’ come with which ‘death of’lss='qstn'>?
<lsts clss="lsts lst1">•a leaf
lsts>
<lsts clss="lsts lst1">•a city
lsts>
<lsts clss="lsts lst1">•a friendship
lsts>
<lsts clss="lsts lst1">•a small promise
lsts>
<lsts clss="lsts lst1">•a small lss="trms">story
lsts>
<lsts clss="lsts lst1">•
lsts>
ls clss='strcls'>***ls>endings <lgc clss='lgc'>==lgc>grow<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> landscapesls clss='strcls'>***ls>
<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
shadow biology
lss="frds scrmbld">Jassem<lgc clss='lgc'>:lgc> make sami complicated
project's two lss="trms">categories<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">nature <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">perverse
lsts>
<lsts clss="lsts lst1">•culture <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> endlss="trms"nttrm="danger,stranger">angered (<lgc clss='lgc'>--lgc>thereforelss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> innocent, pure)
lsts>
<lrg clss="large lg6" stl="font-size:110%">
lss="prgrph">-homesick
lss="prgrph">-seasick
lss="prgrph">-sickened in home
چیقزستن
شخصیت توصیفی <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> descriptivelss='qstn'>? (drift in describing)
شخصیت حاشیهای <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> digressive نامربوط پرت, excursions superficial relevances, off the subject <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> انحرافی<lgc clss='lgc'>]lgc>
شخصیت خود محور <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> rotating along the axis of ego, tangled subjective schemas with objective reality, talking regardless of the lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener <lgc clss='lgc'>[lgc>egoist<lgc clss='lgc'>:lgc> vampire without self-reflection <lgc clss='lgc'>=/=lgc> lss="trms">narcissistic personality<lgc clss='lgc'>]lgc>
شخصیت مقایسهای <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> comparinglss='qstn'>?
<lgc clss='lgc'>}lgc><lgc clss='lgc'>=/=lgc> (always asking) how do you make a subject of conversation out of what you are concerned with <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> make ‘your subjects’ into ‘subjects of conversation’ with others <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> موضوع
<lsts clss="lsts lst1">•غیر قابل حل کردن <lgc clss='lgc'>=/=lgc>
lsts>
<lsts clss="lsts lst1">•تفکیک کردن
lsts>
(مطرح کردن به صورت که تکه تکه کرد)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>research<lgc clss='lgc'>:lgc> problem of entering a culture from outside
points of the lss="trms">lecture<lgc clss='lgc'>:lgc>
lss="prgrph">-a nano-expose
lss="prgrph">-of kicking off this...
lss="prgrph">-not dramatically pitched at you
lss="prgrph">-cartography of collapse and lss="trms">sublime
lss="prgrph">-coming down or crushing down the watching post
lss="prgrph">-(disclosures and) promises of frontier lss="trms">technology
lss="prgrph">-
lrg>
ghosts of the project<lgc clss='lgc'>:lgc>
/poltergeist <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> not really capable of knowing lss="trms">different things and lss="trms">different types of lss="trms">relations they are entered into, bad at perspectival lss="trms">communication
/Hamlet's father <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> wanting you to relss="trms">member <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> revenge
/lss="nms">Cinderella <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> doesn't show any psychological lss="trms">symptoms (she has no psychologylss='qstn'>?), she is not the master of anything, not even her name
/ruin <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> place of unsettled identities
lss="trms">questions of<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•doom <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> adjustment, management<lgc clss='lgc'>]lgc><lgc clss='lgc'>:lgc> “contamination<lgc clss='lgc'> = lgc>end”
lsts>
<lsts clss="lsts lst1">•subject surging to bear an lss="trms">affect, subject who goes with the flow in an intoxicated moment
lsts>
<lsts clss="lsts lst1">•traumatic realism
lsts>
<lsts clss="lsts lst1">•(endlss="trms"nttrm="danger,stranger">angered <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>) survival<lgc clss='lgc'>:lgc> fighting for “your lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right against others”
lsts>
<lsts clss="lsts lst1">•less-than ideal livable collaborations
lsts>
<lsts clss="lsts lst1">•
lsts>
<lsts clss="lsts lst1">•constructing lss="trms">interest (not that ‘you want to know’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">historically lss="trms">crafted and lss="trms">naturalized modalities of “knowing more”)
lsts>
<lsts clss="lsts lst1">•lss="trms">contingent (<lgc clss='lgc'>~lgc> lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, abstraction, fragile <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> they create lss="trms">interested bodies<lgc clss='lgc'>]lgc>) <lgc clss='lgc'>=/=lgc>lss='qstn'>? analytical <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> they create dislss="trms">embodied subjects<lgc clss='lgc'>]lgc>
lsts>
<lgc clss='lgc'>[lgc>lss="trms">poem can do all of these:<lgc clss='lgc'>]lgc>
/prolss="trms">position <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right/wrong declaratives
/exlss="trms">position <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">systematic explanation
/dislss="trms">position <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">affective orientation <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> attitude <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> perspectives <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> selves
lss="trms">poet <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> archivist<lgc clss='lgc'>]lgc> can be lss="trms">responsible for the ‘remainders’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> good at lss="trms">greeting <lgc clss='lgc'>=/=lgc> traumatic realism
(1) traumatic realism
(real understood as traumatic<lgc clss='lgc'>:lgc>) “shock <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> subject”
a way of figuring that fails to bring the inflicting force (of real) into the lss="trms">symbolic order <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">mime, miming<lgc clss='lgc'>:lgc> you bring it into the lss="trms">present lss="trms">literally over and over (re-lss="trms">present)
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(2) atmospheric attunement
a way of being in the noise
labor-intensive process that stretches across lss="trms">imaginaries <lgc clss='lgc'>[lgc>such as lss="trms">travel, house, haunt<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">responding to ” “
actual lss="trms">affects of modes of living brought into being
intimacy with a lss="trms">world <lgc clss='lgc'>[lgc>visiting families in Alta<lgc clss='lgc'>]lgc>
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(3) phantom arm
“lss="trms">social<lgc clss='lgc'> = lgc>lss="trms">present-absent” (<lgc clss='lgc'>=/=lgc> l clss="ppl">l clss="ppl">Starl>l> Trek's lss="trms">interculturalism) (<lgc clss='lgc'>=/=lgc> l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl>'s subject<lgc clss='lgc'>:lgc> proper sense of absence and loss)
connectivity does not require physical contiguity
lss="prgrph">-force of piled-up phantom limps
lss="prgrph">-hum of the palce, dormant noise <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">worlding of a place <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="trms">material and sensory labor of attending to it<lgc clss='lgc'>]lgc>
lss="prgrph">-hauntology <lgc clss='lgc'>=/=lgc> Archimedean certainty of lss="trms">presence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a knowing consciousnes
lss="prgrph">-so, that lost arm/limb (olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal part of you) could have a chance of becoming companion lss="trms">species, and not a discarded lss="nms">phantom limb forever haunting the amputated you
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(4) troubled lss="trms">stories
<lgc clss='lgc'>=/=lgc> clear-cut good lss="trms">stories about troubles
lss="trms">stories difficult to like<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•dirty, guilty, survivalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list udyrlss='qstn'>? the evil horselss='qstn'>? (we need more description of the evil horse)
lsts>
lss="nms">Cinderella <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (not) the master of your house, of your name, of you
lss="prgrph">-sometimes it is not you who makes you
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ghost problem <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possbility of a politcal form
lss="trms">contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ghosts
<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ghosts
<lgc clss='lgc'>[lgc>the doxa of<lgc clss='lgc'>]lgc> <lgc clss='lgc'>{lgc>(no preparation) premature death / banished by disbelief <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> unhappy ghost, vinlss="trms">dictive melancholy<lgc clss='lgc'>}lgc><lgc clss='lgc'>[lgc>= ls clss='strcls'>*ls>effect of contextls clss='strcls'>*ls><lgc clss='lgc'>]lgc><lgc clss='lgc'>--lgc>in<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•pulp novels
lsts>
<lsts clss="lsts lst1">•secular humanist elite lss="trms">literature
lsts>
<lsts clss="lsts lst1">•lss="trms">rumor
lsts>
<lsts clss="lsts lst1">•folklore
lsts>
<lsts clss="lsts lst1">•
lsts>
(l clss="ppl">l clss="ppl">Morrisl>l> points that) such specters are lss="trms">densest in the places where the accidents of lss="trms">modernity are most like to occur
ls clss='strcls'>*ls>the death that is caused by another deathls clss='strcls'>*ls>
lss="trms">technologization of life and death, movement and war <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>making one vulnerable to deathls clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> (often) a function of lss="trms">technology (lss="trms">technologization of life and death, movement and war, etc.)
ls clss='strcls'>*ls>ghostliness (in Southeast Asia)<lgc clss='lgc'>:lgc> an idiom with which to address issues about the difficult delineation of a boundary between the living and the deadls clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> lss="trms">matter of improper burial)
if the dead cannot join the living, the living can die and thereby mingle with the allss="trms"nttrm="already,spread">ready deceased <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> flss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
the location (where ghostliness arises) is not spatial but temporal (“something happened”)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in a strange way, for the “occurrence” has no place in time <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> stop time and to displace other lss="trms">narratives (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> it has the structure of trace)
<lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Marialena's summoning to life <lgc clss='lgc'>=/=lgc> (living) beings who can be summoned to death<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> (l clss="ppl">Freudl>'s) death drive (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> traumatic lss="trms">neuroses) <lgc clss='lgc'>+lgc> (l clss="ppl">Kantl>ian conception of)
accident
(for l clss="ppl">Freudl><lgc clss='lgc'>:lgc>) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>consciousness<lgc clss='lgc'>:lgc> the form of a resistance to the lss="trms">world
unconscious is “timeless” <lgc clss='lgc'>:lgc> incapable of discerning order (in a l clss="ppl">Kantl>ian sense)
trauma (<lgc clss='lgc'>=/=lgc> lss="trms">anxiety) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> disables the pleasure principle but not the compulsion to repeat (which is typically a source of pleasure)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>trauma as precisely such a distlss="trms"nttrm="disturban">urbance of time and of lss="trms">causal sequentiality
<lrg clss="large lg1" stl="font-size:110%">
<lgc clss='lgc'>{lgc>earlier philosopher's analogy<lgc clss='lgc'>:lgc> substance (essentially unchanging) <lgc clss='lgc'>=/=lgc> accident (the name of that which lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphoses over time) <lgc clss='lgc'>}lgc><lgc clss='lgc'>=/=lgc><lgc clss='lgc'>{lgc> l clss="ppl">Kantl>'s analogy<lgc clss='lgc'>:lgc> accidents<lgc clss='lgc'> = lgc>the “particular ways” in which substance is determined to exist<lgc clss='lgc'>}lgc>
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">causality<lgc clss='lgc'>:lgc> a concept that lss="trms">responds to and covers over a gap in the human capacity to inhabit a lss="trms">world of accident
<lgc clss='lgc'>--lgc>l clss="ppl">Freudl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sudden, unexpected event incapalss="trms">citates the psyche (and its maturation) to such an extent that it will relate to the lss="trms">world only as accidentally existing <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>accident/trauma<lgc clss='lgc'>:lgc> the experience of the occurrence as having no reason <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>lss="trms">causality as a principle of understanding<lgc clss='lgc'>]lgc>
lrg>
accident <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>&<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•trauma
lsts>
<lsts clss="lsts lst1">•condition of possibility of a political opening to the future (one whose form is not determined a lss="trms">priori)
lsts>
<lsts clss="lsts lst1">•condition of possibility of en ethical opening to the future (without guarantee)
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>accident<lgc clss='lgc'>:lgc> the name of a certain kind of freedomls clss='strcls'>*ls>
(it is initially tempting to suglss="trms">gest<lgc clss='lgc'>:lgc>) ghosts<lgc clss='lgc'>:lgc> lss="trms">symptoms of trauma, particular form of a repetition compulsion, externalized and made public, (untimeliness of an event that robs it of the structure of lss="trms">causality within which it could be more properly lss="trms">interpreted), a form of lss="trms">neurosis <lgc clss='lgc'>=/=lgc> l clss="ppl">l clss="ppl">Morrisl>l>'s lss="trms"nttrm="already,spread">reading of Southeast Asia ghosts
<lsts clss="lsts lst1">•recognition does not stave off fear
lsts>
<lsts clss="lsts lst1">•lss="trms">anxiety does not stave off trauma
lsts>
reflective lss="trms">interpretation
lss="trms">narrativized lss="trms">interpretation
abstract lss="trms">interpretation
dislss="trms">sociation (in spirit possession) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (allows other individuals to witness) the loss of consciousness <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">memory traces of lss="trms">history become legible
(change the focus in trauma studies, a reorientation of perspective<lgc clss='lgc'>:lgc>)
missed encounter (<lgc clss='lgc'>~lgc> wound) <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> poorly anticipated encounter (<lgc clss='lgc'>~lgc> accident)
(Caruth's argument<lgc clss='lgc'>:lgc>) ls clss='strcls'>**ls><lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>trauma<lgc clss='lgc'>:lgc> a discourse that opens up ethical possibilities with its lss="trms">demand for a recognition of the need for lss="trms">historicization (of the lss="trms">relationship between destruction and survival)ls clss='strcls'>**ls>
ls clss='strcls'>****ls>(l clss="ppl">l clss="ppl">Morrisl>l> as an lss="trms">anthropologist call for analysis of the accidental <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) to better comprehend ls clss='strcls'>*ls>how lss="trms">history exceeds individual intentionsls clss='strcls'>*ls> <lgc clss='lgc'>+lgc> how particular conceptions of lss="trms">history may enable more consequential action on the part of lss="trms">historical lss="trms">agentsls clss='strcls'>****ls>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (to move from) lss="trms">affective lss="trms">symptoms of an overwhelming experience <lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Hoda<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the lss="trms">question of effectivity beyond relss="trms">presentation
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to construe an ethical lss="trms">relation to lss="trms">history<lgc clss='lgc'>--lgc>in terms of open lss="trms">relation to futurity <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> an (impossible) mastery of the lss="trms">past<lgc clss='lgc'>]lgc>
every artist reselss="trms"nttrm="search">archer should investigate<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•how lss="trms">anxiety is informing you
lsts>
<lsts clss="lsts lst1">•how trauma is informing you
lsts>
the lss="trms">question of the political understood as<lgc clss='lgc'>:lgc> (lss='at'>@lss="frds scrmbld">Femke, OSP)
<lsts clss="lsts lst1">•the lss="trms">question of lss="trms">contingent factors
lsts>
<lsts clss="lsts lst1">•the lss="trms">question of unexpected exposures
lsts>
<lsts clss="lsts lst1">•the lss="trms">question of (relatively) unconscious processes
lsts>
(and not of control)
neoliberal economic logics <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> image of massness (<lgc clss='lgc'>=/=lgc> consciousness of one's collective lss="trms">interests) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> condition the possibility of lss="trms">social action (movements characterized by a schema in which exposure to events leads to politicization) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> an older genre of politicization lss="trms">narrative <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> individuals describe their encounter with lss="trms">social injustice, extreme poverty, or lss="trms">excessive violence and then recount a growing consciousness of the structures that produced them, lss='at'>#lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robin Hood<lgc clss='lgc'>]lgc>
<lrg clss="large lg30" stl="font-size:106%">
inadvertent and even accidental convergences <lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> political movements in Southeast Asia (throughout the late 1980s and 1990s) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (students who participated in antigovernment protests in Rangoon/Yangon in the late 1980) described their entry into the political sphere (less exposed to the object of lss="trms">social injustice, not in terms of an olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally shared project, not a shared analysis, but rather) as the result of a lss="trms">situational convergence (from which an ideological project had yet to be fabricated)
(to understand) your lss="trms">relationship to the political as ls clss='strcls'>*ls>subjection to forcels clss='strcls'>*ls> (and hence) <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> ls clss='strcls'>*ls>the violation of subjectivityls clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> acceding to a fuller subjectivity)
they were just there (summoned to events the lss="trms">nature of which they did not know in advance) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>ephemeral mobilizationls clss='strcls'>*ls><lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•by anonymous calls (precipitated objectless gatherings by cell phone messaging, an anonymous call of an ideologically vacant lss="trms">sort)
lsts>
<lsts clss="lsts lst1">•ephemeral lss="trms">rumors
lsts>
<lsts clss="lsts lst1">•without ideological commitment
lsts>
<lsts clss="lsts lst1">•by curiosity (gathered only to find out why others were gathered)
lsts>
<lsts clss="lsts lst1">•attraction to lss="trms">spectacle
lsts>
<lsts clss="lsts lst1">•to lss="trms">consume, pornographically, the lss="trms">visceral images of police and military violence
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>the idea of participation loses its meaning
formation of a crowd
lss="trms">materialization of the state's force
ephemeral mobilization (which later sets the lss="trms">stage for politicization) is a familiar lss="trms">instrument of power
the group<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•(has a) monopoly on violence
lsts>
<lsts clss="lsts lst1">•manifestation of a will to democracy (lss='thdf'>for example the way lss="nms">Iranian movements were lss="trms"nttrm="already,spread">read by lss="trms">international bodies)
lsts>
alss="trms">historicism of conspiratorial orientation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “powerful but secret lss="trms">instrumentalities <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> temporary formations” <lgc clss='lgc'>--lgc>misses<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the transformations of lss="trms">social consciousness and political possibility
(to open to the thought of a lss="trms">world beyond you)
lss="trms">narratives of accidental politicization (<lgc clss='lgc'>~lgc> movements emerging from crowds without ever becoming masses or classes)
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> from the state
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> from the transnational media <lgc clss='lgc'>+lgc> whose circuits the images of these convergences lss="trms">travel
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an experience of immediacy (as the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of politics <lgc clss='lgc'>=/=lgc> encounter with relss="trms">presentations of the lss="trms">world), sudden activation of an immediate lss="trms">presence in the public sphere <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> political conceived as itself being lss="trms">contingent
to resignify and reorient the problem of the political in terms of civilizational lss="trms">difference (rather than ideological, and hence economic, lss="trms">difference)
<lrg clss="large lg70" stl="font-size:104%">
the so-called nocturnal sudden death syndrome
rapacious female specter
in the fear of being killed by this nearly limitless desire for female dead, men (Thai constructor workers in Singapore) started to paint their nails, attired themselves as women before going to sleep
<lgc clss='lgc'>[lgc>seek to accomplish in advance what is feared, emasculation<lgc clss='lgc'>]lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>lss="trms">mimesis of a crisis foretoldls clss='strcls'>**ls>
(khwan)
a thlss="trms"nttrm="already,spread">read of unspun cotton tied about the wrist <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> prevent the dissipation of one's vital essence
(mostly men's) satisfaction of commodity desire <lgc clss='lgc'>--lgc>entails<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> absence from home
woman's work in lss="trms">technology and textile manufacturing and in the tourism sector (whether as service worker or prostitute) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> is deemed lamentable, even contemptible, but still tolerable
lrg>
lss="trms">anxiety over lost male potency <lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> widow ghost
the queen had a dream (that all the men in Thailand had vanished)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">anxiety expressed as ls clss='strcls'>*ls>extreme anticipationls clss='strcls'>*ls> (and not as an oplss="trms">position to the feared object)
lss="prgrph">-the lss="trms">phenomena lss="trms">materializes what they seek to differ and lss="trms">mime (the force thday the want to stave off)
collective spirit possession
periods of commodification <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> waves of witchlss="trms">craft (lss="trms">traversed Thailand in 1905)
<lsts clss="lsts lst1">•episodes of disruption
lsts>
<lsts clss="lsts lst1">•lss="trms">social crisis
lsts>
<lsts clss="lsts lst1">•economic transformation
lsts>
<lsts clss="lsts lst1">•attended reordering of lss="trms">social lss="trms">relations (inlss="trms"nttrm="cluster,club">cluding those of class and gender)
lsts>
<lsts clss="lsts lst1">•
lsts>
(khwan) rite<lgc clss='lgc'>:lgc> a try to evade loss by soliciting misrecognition (on the part of the ghost), but they cannot cover over the fact of an allss="trms"nttrm="already,spread">ready existent loss
working as a repetition compulsion <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the widow ghost (بختک bakhtaklss='qstn'>?) as an lss='thdf'>example of death drive
(waking up nightly having felt themselves robbed of breath and speech)
<lgc clss='lgc'>--lgc>Mills<lgc clss='lgc'>+lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> capital (not war) as the source of this trauma
trauma that arises in war <lgc clss='lgc'><lgc clss='lgc'>~lgc>/=lgc> injury that is the function of insertion into new and painful economic structures
mastering the wounds produced by capital, depend on<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•not the production of cathartic discharge through aberration or lss="trms">historisization through lss="trms">narrative
lsts>
<lsts clss="lsts lst1">•on some kind of lss="trms">socialization or collectivization through which the source of injury can be addressed
lsts>
(تقدم anteriority <lgc clss='lgc'>=/=lgc> lss="trms">causality عليت)
ls clss='strcls'>*ls>discernment of cause is precisely the domain of political analysisls clss='strcls'>*ls>
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in a lss="trms">history that is experienced as the space of lss="trms">contingency, or accident, lss="trms">symptoms are likely to be recognized as cause (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> the order of anteriority is no longer distinguished from lss="trms">causality)
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older patriarchal orders might reassert their values
young people being possessed by crowds and then escaping that possession <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the labor to discern other possibilities in lss="trms">relation to the accidental...
accidental encounter as the basis of politicization <lgc clss='lgc'>--lgc>reiterates-transforms<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">narrative of ghostly encounters <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>reveals<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>a fundamental but ultimately inexplicable antithesis existsls clss='strcls'>*ls> (between the way things exists and the possibility that they might be otherwise)
the “accident” makes visible the lss="trms">contingencies of everyday existence
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>ghost<lgc clss='lgc'>:lgc> lss="trms">materialization of the spectral possibility of being absolutely otherwise (we give it a name “death” or “lss="trms">fiction”) and negates it by assuming a lss="trms">material form
...the ethical impulse constantly<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•risks disappearing into a mere chance affair
lsts>
<lsts clss="lsts lst1">•risks disappearing in a rule
lsts>
(l clss="ppl">l clss="ppl">Morrisl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) spirit possession <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>an individual learns to contain the effects of lost consciousnessls clss='strcls'>*ls> (hence a certain kind of death)<lgc clss='lgc'>--lgc>by regularizing it and by surrendering her to his body to a voice that comes from without, almost always in the form of a commandment
ls clss='strcls'>*ls>a mode of absolute comformityls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>expresses<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> desire <lgc clss='lgc'>=/=lgc> lss="trms">interest <lgc clss='lgc'>[lgc>l clss="ppl">Marxl> diagnosis<lgc clss='lgc'>:lgc> (how) the ‘lss="trms">interest’ of power appears as the ‘desire’ of the ones who are disenfranchised<lgc clss='lgc'>]lgc>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> simulacrum of a dialogue, reciprocal lss="trms">sociality in a theater where the spirits lss="trms">respond to the lss="trms">questions of mortals
<lgc clss='lgc'>[lgc>crowds split between a desire to be in the place of power and an lss="trms">interest in its overthrowing<lgc clss='lgc'>]lgc>
the medium<lgc clss='lgc'>:lgc> always one called to her task, one who cannot refuse the lss="trms">demands made on her by a ghostly power. in her, power becomes visible.
lss="prgrph">-and is personal (in form of commandment<lgc clss='lgc'>--lgc>and not rule of law)
lss="prgrph">-the medium, in submitting, keeps alive ls clss='strcls'>*ls>a lss="trms">memory of power before the bureaucratization of statels clss='strcls'>*ls>
young inmates entering into insurgent movement largely on the basis of contacts with older ideologues (with whom they had contact solely because they were incarcerated in spaces reserved for political prisoners
consciousness as reason <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> double sense of being unmoored from explanatory and thus lss="trms">causal logics rooted in lss='thdf'>the idea of lss="trms">interest and expressed as a faith in the liberatory capacity of knowllss="trms"nttrm="knowledge,Knowledge">edge
bearers of popular political lss="trms">agency
mediatized neoliberalizing lss="trms">world
(identification with middle classness <lgc clss='lgc'>[lgc>its universal lss="trms">interests<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) aspiring to classlessness
spirit mediums dressing themselves in the costumes of ancient priests
inadvertent and accidental politicization <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> an awkward form <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> opening to the liberation of the political from lss="trms">historical determination and its various teleologies
the fall of Soviet lss="trms">socialism <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•disorientation of structures within which oplss="trms">position to the injustices of the capitalism could be lss="trms">articulated
lsts>
<lsts clss="lsts lst1">•more ethical conception of democracy
lsts>
<lrg clss="large lg14" stl="font-size:125%">
(rethinking the conditions of) posibility for political organization (and political forms)
lrg>
lss="prgrph">-(let's not) programmatic politics <lgc clss='lgc'>--lgc>reverting<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to a parodic reinstantiation of older oligarchic forms
lss="prgrph">-(let's not) reduction of accidental to trauma <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> incapacity to speak<lgc clss='lgc'>]lgc>
crowd<lgc clss='lgc'>:lgc> a context in which one can become subject to powers that exceed one <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> for which spirit possession offers a normative form
the crowd lends people an lss="trms">instrument by which they can become audible (to the extend that they lose their own particular voice) <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> the medium lends a body to the spirit who can speaks in a voice from elsewhere
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>crowd<lgc clss='lgc'>:lgc> a mode of the (political) lss="trms">sublime <lgc clss='lgc'>:lgc> one dies as a subject to be recognized as a citizen(= one who has a voice)
ls clss='strcls'>*ls>sorcery<lgc clss='lgc'>:lgc> the lss="trms">translation of one fact into the form of anotherls clss='strcls'>*ls>
an antecedent rendered as cause
when we say something needs retrospection, it means lss="trms">narration (that allows the accidental to appear as that which will recur, not an lss="trms">anxious anticipation, but ls clss='strcls'>*ls>a resolute commitment to an ethics of the event) <lgc clss='lgc'>=/=lgc> retrospection structured only by the lss="trms">question of olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an approach to ls clss='strcls'>*ls>curing traumals clss='strcls'>*ls>)
(sustainable forms of) lss="trms">social good and distributive justice
ghosts <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> signs of reason's failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure
<lsts clss="lsts lst1">•failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure <lgc clss='lgc'>=/=lgc> absence of rational faculties
lsts>
<lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>reason<lgc clss='lgc'>:lgc> that which arises to transcend a kind of being that would live only in the mode of the accidental
lsts>
l clss="ppl">l clss="ppl">Morrisl>l>'s ‘giving up ghosts’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>***ls>an acknowledgment of the accidental ground on which reason enacts the enabling violence of its regulative idealsls clss='strcls'>***ls>
lss="prgrph">-ls clss='strcls'>*ls>enabling violencels clss='strcls'>*ls> <lgc clss='lgc'>--lgc><lgc clss='lgc'>{lgc>trauma <lgc clss='lgc'>=/=lgc> accident<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> accidental events (such as the convergence of a crowd in a street in Bangkok) can precisely be rendered as the “ground” of lss="trms">socially transformative politics and institutional lss="trms">interventions (without olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal motivations)
(lss='qstn'>?what is at stake in elaborating the lss="trms">relationship between <lgc clss='lgc'>[lgc>l clss="ppl">Derridl>a's<lgc clss='lgc'>]lgc><lgc clss='lgc'>:lgc>)
<lsts clss="lsts lst1">•grounding <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">gesture of rational calculation and decision making
lsts>
<lsts clss="lsts lst1">•running ground <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> moment of accident when the boat touches bottom and is immobilized
lsts>
(we can never) guarantee its own effectivity
(cannot know that if it is effect or cause)
(<lgc clss='lgc'>[lgc>can we everlss='qstn'>?<lgc clss='lgc'>]lgc> resist) melancholy eschatology
(lss='qstn'>?) the lss="trms">gesture of politicization must be made repeatedly<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>often in lss="trms">situations that arise as though accidentally
...how the experience of the political as accidental (in popular mobilization during the 1990s) was also (at least partly) lss="trms">written into the lss="trms">interior of another discourse about the impossibility of change <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> neoliberalism's triumph and the end of lss="trms">history<lgc clss='lgc'>]lgc>
binarism of the war on terror resignifies older more disparate conflicts, and cultivates subjects who conceive of the political in these narrow oplss="trms">positional terms <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to define the political as oplss="trms">position between friends and enemies
ls clss='strcls'>***ls>power always works by claiming that the future is allss="trms"nttrm="already,spread">ready determined by a lss="trms">past lss="trms">narrated from its perspectivels clss='strcls'>***ls> (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss='thdf'>that is why lss='mywrk'>my work is about the lss="trms">past) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>lss='mywrk'>my work:<lgc clss='lgc'>]lgc> ls clss='strcls'>*ls>learning to think otherwise about both the lss="trms">past and the futurels clss='strcls'>*ls>
(the failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of political lss="trms">imagination in only speculating about the future)
ls clss='strcls'>*ls>(the basis of) the political<lgc clss='lgc'>:lgc> transcendence of the accidentalls clss='strcls'>*ls>
l clss="ppl">l clss="ppl">Morrisl>l> shows how the potential force of the political depends on the recognition that it is not merely that which can be relegated to the lss="trms">past
<lrg clss="large lg50" stl="font-size:133%">
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(Bubandt > l clss="ppl">l clss="ppl">Morrisl>l> > in Buli, North Maluku in Indonesia) witchlss="trms">craft<lgc clss='lgc'>:lgc> ambivalent aporia, the lss="trms">interminable problem of life <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> empty seashell (shell in which there might or might not be an occupant, provides the de-sexualized figure for doubt that saturates the consciousness of those who inhabit the lss="trms">world of witchlss="trms">craft, an lss="trms">internally split subject)
lss="trms">anthropology of witchlss="trms">craft
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> charges of residual exoticism by lss="trms"nttrm="already,spread">reading witchlss="trms">craft lss="trms">phenomena as sites at which the transformations of lss="trms">modernity are mediated and made available for resignification
lss="prgrph">-to displace (witchlss="trms">craft) into the domain of relss="trms">presentation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> capacity to resignify the lss="trms">historical real
lethal violence at Marikana (South Africa, August 2012) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> muti magic was a not lss="trms">matter of resurgent tradition (for the black South African analysts), rather, magic was a lss="trms">visceral, strategically lss="trms">instrumentalizable, and absolutely lethal power. the kind that enables people to go to war, the kind that operates at the point where lss="trms">language fails (<lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the use of lss="trms">poetic mystical enchantment in lss="nms">Iran-Iraq war for sending young soldiers to the battle fields)
witchlss="trms">craft only becomes visible in the moment of accusation, as a retrospective effect of oracular diagnosis (Evans-Pritchard)
(...no one is sure that he has indeed heard a witch)<lgc clss='lgc'>--lgc>Bubandt<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witchlss="trms">craft<lgc clss='lgc'>:lgc> a condition of doubt (<lgc clss='lgc'>=/=lgc> a lss="trms">system of belief)
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">l clss="ppl">Morrisl>l> lss="trms">questions<lgc clss='lgc'>:lgc> doubt <lgc clss='lgc'>=/=lgc>lss='qstn'>? belief
![Anaplastic astrocytoma Glial fibrillary acidic protein process philosophy device language [source: https://commons.wikimedia.org/wiki/File:Anaplastic_astrocytoma_-_gfap_-_very_high_mag.jpg]](images/ajayeb/0089.jpg "--> l
Anaplastic astrocytoma Glial fibrillary acidic protein process philosophy device language
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l clss="ppl">l clss="ppl">Morrisl>l> asks <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> doubt<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•whether illness is caused by witchlss="trms">craftlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•whether one's neighbor is a witchlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>whether one is oneself a witchlss='qstn'>?ls clss='strcls'>*ls>
lsts>
in Buli (<lgc clss='lgc'>=/=lgc> The Magicians TV series, Harry Potter film version of magic)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•witchlss="trms">craft does not explain the lss="trms">world
lsts>
<lsts clss="lsts lst1">•witchlss="trms">craft is not an alternative mode of reasoning
lsts>
<lsts clss="lsts lst1">•witchlss="trms">craft does not permit anyone to control the forces (that assault and wound human being)
lsts>
<lsts clss="lsts lst1">•witchlss="trms">craft provides neither certitude nor escape from the lss="trms">anxieties that death bears for the living
lsts>
(the lss="trms">interiority of the other is unknown and unknowable <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>witchlss="trms">craft <lgc clss='lgc'>==lgc>provides<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•an idiom in which the lss="trms">world's very immunity to explanation is affirmed (often with violent and terrifying consequence)
lsts>
<lsts clss="lsts lst1">•figures and lss="trms">narrative forms in which to address (also reproduce) the opacity and ambivalence of lss="trms">sociality
lsts>
<lgc clss='lgc'>[lgc>context:<lgc clss='lgc'>]lgc>
the other (like the empty seashell) is unknowable, though we must engage others and seek recognition from them to escape solitude and death <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> in forms of giving and reciprocation that lss="trms">demand generosity but that are also likely to provoke avarice <lgc clss='lgc'>--lgc>emerge<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witchlss="trms">craft<lgc clss='lgc'>:lgc> a relentless lss="trms">question about appearances and the problem of knowing what they disclose
doubling of genitalia and mouth in Buli dream imagery
(marriage<lgc clss='lgc'>:lgc> to manage witchlss="trms">craft)
tradition “establishes the ideal format for conviviality” <lgc clss='lgc'>==lgc>ensuring<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> sexuality and lss="trms">consumption are made the basis of lss="trms">sociality <lgc clss='lgc'>=/=lgc> witchlss="trms">craft (as a lss="trms">perversion of marriage)
in Buli (against mislss="trms">translation or misrecognition of the foreign lss="trms">modern)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="frds scrmbld"nttrm="Christianson">Christian lss="trms">missionization (19th and early 20th century, and again in the 1930s)
lsts>
<lsts clss="lsts lst1">•lss="trms">modernist developmentalism and statism under Suharto
lsts>
<lsts clss="lsts lst1">•lss="trms">technologization aslss="trms">sociated with lss="trms">natural resource-based capitalism
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>scenario<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> effort to become lss="trms">modern <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> enter an order of truth and knowllss="trms"nttrm="knowledge,Knowledge">edge (<lgc clss='lgc'>=/=lgc> dissimulation and doubt)
valorization of reciprocity (in Halmahera)
l clss="ppl">l clss="ppl">Morrisl>l> asks<lgc clss='lgc'>:lgc> is not the coimbrication of doubt/belief precisely what the discourses of the Enlightenment lss="trms">science, namely knowllss="trms"nttrm="knowledge,Knowledge">edge through revelation of what is, promised to replacelss='qstn'>?
(Bubandt's assumptions in l clss="ppl">Kantl>/l clss="ppl">l clss="ppl">Morrisl>l> terms<lgc clss='lgc'>:lgc>)
<lsts clss="lsts lst1">•doubt <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">anxiety, fear, suspicion, rage (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">affective dimension)
lsts>
<lsts clss="lsts lst1">•doubt <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> an incapacity to transcend the aporia that defines the lss="trms">relation between the lss="trms">lss="trms">empirical and the transcendental (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">epistemological dimension)
lsts>
“I have never seen a cannibal witch” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">anthropology's lss="trms">epistemological conundrum (an a lss="trms">priori postulate) <lgc clss='lgc'>--lgc>l clss="ppl">Kantl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an irreducible impasse between the lss="trms">lss="trms">empirical and the transcendental, of the incapacity of sensory experience (intuition) to provide the basis of absolute knowllss="trms"nttrm="knowledge,Knowledge">edge (<lgc clss='lgc'>=/=lgc> merely general knowllss="trms"nttrm="knowledge,Knowledge">edge)
l clss="ppl">l clss="ppl">Foucaultl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> intuition cannot ground knowllss="trms"nttrm="knowledge,Knowledge">edge of the absolute <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge of individual human beings and their lss="trms">lss="trms">empirical lss="trms">histories cannot provide knowllss="trms"nttrm="knowledge,Knowledge">edge of “the human”
<lrg clss="large lg22" stl="font-size:130%">
Evans-Pritchard <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witchlss="trms">craft satisfies the lss="trms">demands for an explanation of the singular event<lgc clss='lgc'>:lgc> this death, of this individual, in this moment (not death in general)
<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> for Bubandt, witchlss="trms">craft<lgc clss='lgc'>:lgc> reproduction and valorization of this aporia (between the transcendental and the lss="trms">lss="trms">empirical)
James Siegel naming the witch (not only a political lss="trms">history but an investigation into the entire lss="trms">history of lss="trms">anthropological discourse on witchlss="trms">craft and sorcery)
lss="prgrph">-he links the crisis of recognition brought on by the collapse of an lss="trms">authoritarian state that ls clss='strcls'>*ls>had appropriated for itself the function of recognitionls clss='strcls'>*ls>, to the rise of witchlss="trms">craft accusations, to efforts to name a witch <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witches and not witchlss="trms">craft were seen to proliferate after the fall of Suharto
<lsts clss="lsts lst1">•how the labor to designate the source of a menace that exceeds the lss="trms">lss="trms">empirical and that fails to explain the singular is inevitably failed
lsts>
<lsts clss="lsts lst1">•the misrecognizing belief that eliminating witches could eliminate witchlss="trms">craft
lsts>
discern death drive in the very place that there is an effort to escape death
<lgc clss='lgc'>{lgc> radical lss="trms">lss="trms">empiricism<lgc clss='lgc'> = lgc>close lss="trms"nttrm="already,spread">reading <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> attentive lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening
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https://www.journals.uchicago.edu/doi/full/10.1086/689012
(two competing conceptions and aspirations,) two paradigms of lss="trms">communication<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•an ideal public sphere that recognizes the task of mediation but also requires its effacement
lsts>
<lsts clss="lsts lst1">•to bypass mediation through apparently immediate forms of speech that range from visual slogans to messianic utterances that can be heard even by the dead (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> frustrated by deferral)
lsts>
l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'>:lgc> the lss="trms">social slss="trms">cene is lss="trms">technologically heterogeneous <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> epochal and lss="trms">ontological schemata of mediatic displacement must thus be rethought
structure<lgc clss='lgc'>:lgc> an eruption of the mediaticity of the medium lss="trms">onto the horizon of reflexive consciousness (l clss="ppl">Kittlerl>)
(in still decolonizing nations) the function of mediation has implicitly emerged as an agonistic exchange about the very possibility of exchange (not of deliberation) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possibility of political relss="trms">presentationalism
..stranded in its lss="trms">imaginary between the twin phantasms of the mining town in postapartheid South Africa
aspiring to a radical openness and threatened by it...
limits and the contralss="trms">dictions of democratic consciousness
environment as a lss="trms">monstrous hybrid of statistical hysteria and lss="trms">narrative compulsion as well as real violence (that takes its shape under conditions of largely racialized economic inequality)
<lrg clss="large lg22" stl="font-size:125%">
<lgc clss='lgc'>[lgc>i have been working and lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to that which<lgc clss='lgc'>]lgc> call our attention to ls clss='strcls'>***ls>other spaces, identities, and structures of lss="trms">obligationls clss='strcls'>***ls> (<lgc clss='lgc'>=/=lgc> defensive strategies)
cell phones
<lsts clss="lsts lst1">•lss="trms">technological mediums of absent voices
lsts>
<lsts clss="lsts lst1">•lighting up, buzzing, or ringing
lsts>
<lsts clss="lsts lst1">•ciphers of a profane immanence
lsts>
<lsts clss="lsts lst1">•fetishes in which are concealed the lss="trms">histories of mining and labor elsewhere
lsts>
<lsts clss="lsts lst1">•promise contact with elsewhere <lgc clss='lgc'>+lgc> obstacles to the desire for full lss="trms">presence and the performative power of words <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> frustrated desire
lsts>
a public whose lss="trms">membership cannot be known in advance<lgc clss='lgc'>--lgc>even when exlss="trms">lss="trms"nttrm="cluster,club">clusionary limits are constitutive of its domain <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>public sphere<lgc clss='lgc'>:lgc> lss="trms">social formations enabled by lss="trms">technomedia lss="trms">phenomena (<lgc clss='lgc'>=/=lgc> spaces of rational deliberation and conlss="trms">sensus making<lgc clss='lgc'>--lgc>as in liberal political theory, public sphere characterized by deliberative processes)
ls clss='strcls'>*ls>slss="trms">cenes of overhearingls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> public speaking makes that overhearing its goal
“migrant pirates of deindustrialization” (speak only to threaten) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> liberal oplss="trms">position between lss="trms">language and violence <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> the lss="trms">rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous struggle <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>his being more than himselfls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> young artist selflessness syndrome in aspiration with the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right politcal cause<lgc clss='lgc'>]lgc>)
zamazamas’ illss="trms">literacy, not eligible for a public sphere that depends on lss="trms">literacy. for without lss="trms">literacy, they cannot submit to the law. ls clss='strcls'>*ls>defined in its essence by legalityls clss='strcls'>*ls> (sustained by a desired oplss="trms">position between lss="trms">language and violence)
a siglss="trms">nature (sign your own name)<lgc clss='lgc'>:lgc> a form of lss="trms">writing recognizable across all (mainly romanized) lss="trms">languages and is the ideal condition of possibility of recognition from within its constitutional order
mimic the address of someone wit charisma (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="trms">authority)
(l clss="ppl">l clss="ppl">Morrisl>l> on) mediaticity of speech (and not merely of media lss="trms">technologies)
l clss="ppl">l clss="ppl">Morrisl>l> lss="trms"nttrm="already,spread">reading of a slss="trms">cene (of quotidian exchange) in HIV/AIDS NGO office<lgc clss='lgc'>:lgc> a metonym and a lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor for a kind of South African public sphere that aspires to inlss="trms">lss="trms"nttrm="cluster,club">clusiveness but is terrorized by its incapacity to know what that opens it up to
<lsts clss="lsts lst1">•arms itself against potentially aggressive others
lsts>
<lsts clss="lsts lst1">•lss="trms">narratives of violence work ls clss='strcls'>*ls>to reinforce the sense of necessityls clss='strcls'>*ls> (for a general securitization)
lsts>
<lsts clss="lsts lst1">•work in the mode of a ls clss='strcls'>**ls>negative meritocracyls clss='strcls'>**ls> (= those who would violate the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights of others are to be exlss="trms"nttrm="cluster,club">cluded, but no others <lgc clss='lgc'>--lgc>but<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how to know in advance who has perpetrated or intends to perpetrate such a violationlss='qstn'>?)
lsts>
...in the shadow of lss="trms">communicational lss="trms">technology's lss="trms">fashion industry
...bountiful banality of the lss="trms">technologies and artifacts of mass reproducibility
<lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lithography <lgc clss='lgc'>--lgc>(superseded by)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> photography <lgc clss='lgc'>--lgc>(gives way to)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cinema <lgc clss='lgc'>--lgc>(transformed by)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sound lss="trms">technology <lgc clss='lgc'>--lgc>(displaced by)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">integrated and multiplatform digital media <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>
(teleological fantasy<lgc clss='lgc'>:lgc>) lss="trms">ontologized in epochal schema (these sequences become something more and lss="trms">different) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> analog media are said to be displaced by digital media <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> logic of relss="trms">presentation gives way to that of information
<lgc clss='lgc'>=/=lgc> (l clss="ppl">l clss="ppl">Morrisl>l> lss="trms">questioning) the conflation of media with mediation, which is itself lss="trms">symptomatic of both a lss="trms">technological determinism and an effort to lss="trms">ontologize lss="trms">technology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a crises of mediation (not media)<lgc clss='lgc'>:lgc> the lss="trms">communicative aspiration and the presumptive unity of medium and message in lss="trms">language are brought to their limit (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> media lss="trms">technologies play a role in this drama, but they do not explain it. lss='at'>@OSP lss='and'>& lss="frds scrmbld">Femke)
lss="prgrph">-women's understanding of improper English of Zuma's speech<lgc clss='lgc'>:lgc> a lss="trms">communicational fail that (from their perspective) is aslss="trms">sociated with illegality, corruption, and violence
(not to embrace) the kind of logocentric lss="trms">historiography that lss="trms">imagines lss="trms">literacy to constitute a secondary mediation of a primal and autolss="trms">affective orality
lrg>
witches<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>lss="trms">technicians of a speechls clss='strcls'>*ls> in which the identity between word and lss="trms">world reaches its maximal extent, when the mere utterance of a spell (even when that utterance is nonlss="trms">verbal) is thought to cause things to happen
zamazama's lss="trms">literacy<lgc clss='lgc'>:lgc> the means for lss="trms">communication across lss="trms">difference <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> the mastery of mediation and thus its effacement (<lgc clss='lgc'>=/=lgc> signify the secondary mediation of a primary orality)
...a lss="trms">society that is being reconstituted around a commitment to constitutional multilss="trms">lingualism and democratic proceduralism
rituals of governmentality
delay and deferral
fantasy of immediacy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•messianic movements
lsts>
<lsts clss="lsts lst1">•direct-action politics
lsts>
<lsts clss="lsts lst1">•various kinds of violence
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">language
<lsts clss="lsts lst1">•hollowed out of ambiguity
lsts>
<lsts clss="lsts lst1">•pried away from subjectivity
lsts>
<lsts clss="lsts lst1">•lss="trms">instrumentalized in slogans and catchphrases (from obsolescent ideological programs)
lsts>
ls clss='strcls'>*ls>violent drive to immediacyls clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> direct-action politics)
(more than) the leakage of lss="trms">affect into a ritually rationalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list space
translss="trms">mission and identification needs and secures the appearance of their exteriority
slogan <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">traverse the gap between word and deed, convert the difficult tasks of education and redistribution into the clarion call <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> pop songs (anyone can utter these words and in so doing find themselves enthralled by the strange sensation of speaking someone else's words and lss="trms">simultaneously experiencing them as one's own)
ls clss='strcls'>*ls>slogan<lgc clss='lgc'>:lgc> a deeply reified speech (at once vacuous and overfull) at the point were the boundary between lss="trms">language and thing threatens to dissolve <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•(its lss="trms">communicative function<lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>solilss="trms">citation of identity among speakersls clss='strcls'>*ls>
lsts>
<lsts clss="lsts lst1">•(its primary signification<lgc clss='lgc'>:lgc>) the fact of ls clss='strcls'>*ls>collective utterancels clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> dialogism)
lsts>
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>slogan<lgc clss='lgc'>:lgc> lss="trms">literalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list lss="trms">response to the mundane crises of mediation (in a political rally) <lgc clss='lgc'>[lgc>reduced to the most lss="trms">instrumental dimension<lgc clss='lgc'>]lgc>
the awkward trace of dubious lss="trms">literacy (in miners message inscribed on the placard) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> resistance into the lss="trms">communicative process
who/what speakslss='qstn'>?
(case of EFF<lgc clss='lgc'>:lgc>)
<lsts clss="lsts lst1">•pidgin, minimal and unambiguous message borders on telegraphic lss="trms">code (men miners)
lsts>
<lsts clss="lsts lst1">•typographically standardized form, graphical form of a chant (women demo) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> vocalization of a slogan that anyone can speak <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> resignification and redeployment
lsts>
(public sphere avowes) necessity of mediation but also of its effacement <lgc clss='lgc'>=/=lgc> short circuiting to which the slogan aspires with lss="trms">language that is stripped of ambiguity
messianism<lgc clss='lgc'>:lgc> the drive to transcend mediation altogether
(lss="frds scrmbld">Jassem's mode of) explaining what had happened with all the art of a lss="trms">storyteller and truly Spartican lss="trms">authority
lss="prgrph">-<lgc clss='lgc'>[lgc>Spartan athlete<lgc clss='lgc'>:lgc> marked by simplicity, frugality, or avoidance of luxury and comfort<lgc clss='lgc'>]lgc>
<lrg clss="large lg6" stl="font-size:132%">
(leftist activist<lgc clss='lgc'>:lgc>) those who claim better relss="trms">presentational capacities (because the relss="trms">presentative function has been confused with a governing function) <lgc clss='lgc'>+lgc> aspiration for something beyond this relss="trms">presentation
<lrg clss="large lg30" stl="font-size:134%">
performance of moral lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteousness
exlss="trms">lss="trms"nttrm="cluster,club">clusion at the threshold of liberation
unconscious mytholss="trms">poetic structures
insistence on being clandestine<lgc clss='lgc'> = lgc>claim of importance
offering oneself in the role of “leader” in the pursuit of immediacy
strike as an ecstatic experience of collectivity and self-lss="trms">presencing <lgc clss='lgc'>=/=lgc> self-relss="trms">presentation, mediation
l clss="ppl">Marxl>'s view of the role of the individual in lss="trms">history, in his Eighteenth Brumaire, that ls clss='strcls'>*ls>the identity of the workers’ lss="trms">interests does not automatically become the basis of a sense of lss="trms">communityls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> workers are blocked in their capacities for self-relss="trms">presentation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>***ls>eloquent appropriation of the workers’ possible but lss="trms">interrupted capacity for self-relss="trms">presentationls clss='strcls'>***ls>
<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> messianism lss='and'>& lss="trms">sublime
(in liberal electoral democratic order<lgc clss='lgc'>:lgc>) “having a voice<lgc clss='lgc'> = lgc>the mark of political subjectivity” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (a very bad delss="trms">finition of) power<lgc clss='lgc'>:lgc> making oneself heard and heard in a manner to which others must lss="trms">respond
(sensation of lss="trms">presence and immediacy heightened in) face-to-face <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> transcendent experience of lss="trms">communication <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> that “there be no loss or dissipation between speaking and being heard”
(messianic utterance of) slogan <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> immediacy
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lss='qstn'>? banishing ambiguity at the expensive of signification
aspiration to immediacy <lgc clss='lgc'>+lgc> lss="trms">communicative fullness <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> simple ls clss='strcls'>*ls>oplss="trms">positional correctivels clss='strcls'>*ls>
a substantialized, corporealized lss="trms">figuration of power vs. EFF make themselves into pure proxies
(pedagogy, a horrible and wrong idea of) “perfect translss="trms">mission of intention <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> production of conlss="trms">sensus”
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<lrg clss="large lg54" stl="font-size:115%">
<lrg clss="large lg58" stl="font-size:124%">
<lgc clss='lgc'>[lgc>explosion of accuracies<lgc clss='lgc'>]lgc>
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after death there is<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•rumer
lsts>
<lsts clss="lsts lst1">•afterlife
lsts>
<lsts clss="lsts lst1">•
lsts>
<lrg clss="large lg54" stl="font-size:129%">
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(Nicholas l clss="ppl">Shapirol> shows in his research on) people in ordinary toxic homes<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>their apprehension of conventionally insensible domestic chemical exposure was informed by sustained attention to barely perceptible alteration of somatic function and atmospherels clss='strcls'>*ls>
(Sloterdijk, l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>, Anderson, l clss="ppl">Berlantl>, l clss="ppl">l clss="ppl">Stewartl>l>, l clss="ppl">Shapirol>) to explain body's lss="trms">relation to the lss="trms">world <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ancillary process of being a living body as<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•becoming sensitive
lsts>
<lsts clss="lsts lst1">•lss="trms">embodying atmospheres
lsts>
<lsts clss="lsts lst1">•somatically judging environments
lsts>
<lsts clss="lsts lst1">•becoming corporeal aware of nonhumans
lsts>
<lsts clss="lsts lst1">•protracted low-level encounter with domestic chemicals <lgc clss='lgc'>--lgc>accumulate<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>chemical lss="trms">sublimels clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> (indistinct and distributed harm of) late industrial lss="trms">material lss="trms">ecologies (<lgc clss='lgc'>=/=lgc> enlightenment lss="trms">sublime<lgc clss='lgc'>:lgc> lss="trms">spectacle lss="trms">material threat with transcendence of imlss="trms">material reason)
lsts>
silent and invisible microelss="trms">missions accrue within the envelope of the home <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> residents reckon with how their homes are delss="trms">composing into them as they delss="trms">compose in their homes
somatic work of the chemically concerned is enmeshed with an ls clss='strcls'>*ls>apprehension of their own bodies that is lss="trms">simultaneously lss="trms">sensuous and lss="trms">epistemologicalls clss='strcls'>*ls> (<lgc clss='lgc'>~lgc> “bodily knowllss="trms"nttrm="knowledge,Knowledge">edge” lss="trms">situated within a process of “bodily reasoning” that tempers not just what one knows but what one becomes with or is estranged from <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> forensic architecture notion of knowllss="trms"nttrm="knowledge,Knowledge">edge<lgc clss='lgc'>]lgc>)
‘sustained bodily reasoning <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> chemical lss="trms">sublime’
l clss="ppl">Shapirol> <lgc clss='lgc'>+lgc> Kim Fortune <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> call for ways to lss="trms">differently know and relss="trms">imagine our ongoing late industrial lss="trms">present, which is marked by deteriorating lss="trms">sociolss="trms">technical lss="trms">systems and economic, climate, and infrastructural instability
ls clss='strcls'>**ls>somatic susceptibility and lss="trms">epistemic capacityls clss='strcls'>**ls> common to human life <lgc clss='lgc'>--lgc>(informed by nonhuman life)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> molecular and lss="trms">relational appreciation <lgc clss='lgc'>--lgc>l clss="ppl">Shapirol><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> domestically exposed (the ‘chemically wounded’ attuning to their own effects and lss="trms">affects <lgc clss='lgc'>~lgc> discerning the barely perceptible constituents of their environment <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> “deviant lss="trms">agents,” diagnosed, resistors<lgc clss='lgc'>]lgc>
toxic<lgc clss='lgc'> = lgc>potency <lgc clss='lgc'>--lgc>implicate<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> vulnerability of a living body
years of exposure <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> biochemically magnified effects <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">semiotically enflamed
somatic cognizance
(l clss="ppl">Shapirol> on lss="trms">affect and lss="trms">phenomenological studies of environmental exposure <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) formaldehyde indicators and lss="trms">agents of lss="trms">social abandonment and precarity
(growing lss="trms">literature on) the body as existential, pedagogical, and ethical grounds of (cultures of) lss="trms">science
l clss="ppl">Shapirol><lgc clss='lgc'>:lgc> “how can expanding the avenues and temporality of sensing yield an appreciation of what many of us are abbreviating from our own sense of the lss="trms">worldlss='qstn'>?”
l clss="ppl">Shapirol> ethnographically elucidates the ls clss='strcls'>*ls>somatic mode of attentionls clss='strcls'>*ls>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> bodies are sites for both actively absorbing the lss="trms">world and being put into motion by its constituent medley of humans and nonhumans
lss="prgrph">-becoming with (l clss="ppl">l clss="ppl">Harawayl>l>)
lss="prgrph">-orienting toward (l clss="ppl">Ahmedl>)
lss="prgrph">-bodily reasoning (l clss="ppl">Shapirol>)<lgc clss='lgc'>:lgc> the dynamic process through which knowllss="trms"nttrm="knowledge,Knowledge">edge of individual spaces of chronic exposure is somatically attained
women's accounts of self-monitoring for bodily dysfunctions (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> feminization of body care)
<lgc clss='lgc'>[lgc>l clss="ppl">Shapirol> discovered<lgc clss='lgc'>]lgc> men's active inlss="trms">difference to slight somatic abnormalities (rejecting the possibility that their bodies wear permeable <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> masculine self-image)
olfaction <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> take displeasing scents as primary indicators of environmental contamination
<lgc clss='lgc'>--lgc>but<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> smell recede from perception over time as they become incorporated into new senatorial norms (sensitivity down-regulates in a process of olfactory adaptation)
microscopic encounters <lgc clss='lgc'>--lgc>sensed<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> less nameable and more diffuse sensory practices
exposure<lgc clss='lgc'>:lgc> an lss="trms">affective space, at the limit of the lss="trms">phenomenal, the somatic proceeds and then is entangled with the rational
lss="trms">sublime (in chemistry)<lgc clss='lgc'>:lgc> transform from solid to gas bypassing the lss="trms">intermediate liquid form
ls clss='strcls'>*ls>nuclear lss="trms">sublimels clss='strcls'>*ls>
weapons lss="trms">scientists felt the blast bore into the being, into their faces, register of the power of the bomb
lss="trms">spectacular, brutal, and lightening-fast sensorial pummeling, tossing them to the ground
<lgc clss='lgc'>=/=lgc>
ls clss='strcls'>*ls>chemical lss="trms">sublimels clss='strcls'>*ls>
formaldehyde sedate speed of chemical off-gassing and the regular human breathing; (not signalled by overwhelming sensory stimuli rather) indicated by a lss="trms">thickening lss="trms">veil of indistinction as perceptual faculties became oclss="trms"nttrm="cluster,club">cluded
...the bodywork employed to apprehend the qualities of indoor air
(Masco lss='and'>& l clss="ppl">Kantl>'s privileging of) lss="trms">sublimity's corlss="trms">relation with public, lss="trms">spectacular, and violent events <lgc clss='lgc'>=/=lgc> (l clss="ppl">Shapirol>'s lss="trms">sublimity<lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>profundity and lss="trms">density of widesplss="trms"nttrm="already,spread">read, private, indistinct, chronic, and fragmented lss="trms">phenomenals clss='strcls'>*ls>
chemical lss="trms">sublime<lgc clss='lgc'> = lgc>انباشت استدلالهای جسمانی accrual of bodily reasoning
irritations <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> agitations <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> attenuate the effects of vast toxic infrastructure
lrg>
(masco nuclear) lss="trms">sublime <lgc clss='lgc'>==lgc>lss="trms">translate<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> resounding ethical call
chemical lss="trms">sublime <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss='qstn'>?
...industry's mobilization of law, lss="trms">science, capital
l clss="ppl">Shapirol><lgc clss='lgc'>:lgc> we must look at how the lss="trms">sublime has brokered lss="trms">relations between exposure and the status quo since at least down of the enlightenment
(quintessential of enlightenment project) l clss="ppl">Kantl>'s lss="trms">sublime<lgc clss='lgc'>:lgc> the immensity/might first overwhelms our lss="trms">imaginative capacity (or indicating the fragility of human body yielding a sense of helplessness and distress) then this feeling is countered and ultimately overcome by reassuring one's self of power of the mind <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> reason sets humanity apart and above the physical lss="trms">world
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="trms">sublime<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>lss="trms">internal turmoil and lss="trms">sensuous displeasure is elevated into the delight and superiority of reasonls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> humanity's continued progressing
(l clss="ppl">Shapirol> <lgc clss='lgc'>+lgc> Gene Ray<lgc clss='lgc'>:lgc> ideological function of the lss="trms">aesthetic lss="trms">category of the) lss="trms">sublime within l clss="ppl">Kantl>'s critical lss="trms">system is lss="trms">anxiously bound up with deep ls clss='strcls'>*ls>lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical optimismls clss='strcls'>*ls>
lss="trms">formulation of lss="trms">sublime<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•form (space, time, and intensity) of exposure
lsts>
<lsts clss="lsts lst1">•the lss="trms">relation between the supersensible (mind) and the sensible (lss="trms">matter)
lsts>
<lsts clss="lsts lst1">•orientational movement (from without to within or vice versa)
lsts>
<lsts clss="lsts lst1">•political reckoning
lsts>
ls clss='strcls'>*ls>bodily reasoning <lgc clss='lgc'>=/=lgc> object (of lss="trms">sublime) held at a distance
ls clss='strcls'>*ls>lss="trms">sublimation of toxicity <lgc clss='lgc'>=/=lgc> mental mastery (over perceived threats)
ls clss='strcls'>*ls>amplify <lgc clss='lgc'>=/=lgc> extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
ls clss='strcls'>*ls>coalescing of underrecognized distlss="trms"nttrm="disturban">urbances <lgc clss='lgc'>=/=lgc> compensation
ls clss='strcls'>*ls>beginning of a confrontation <lgc clss='lgc'>=/=lgc> resolution
foil of human triumph<lgc clss='lgc'>:lgc> “transforming the worst into the best” <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> not possible anymore
...<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc>lss='qstn'>? potentiality of living otherwise (<lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Tsingl>'s contaminated diversity, l clss="ppl">Chenl>'s queer toxicity)
...in these spaces where ls clss='strcls'>*ls>enduring and knowingls clss='strcls'>*ls> are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal lss="trms">symptoms
(chemical lss="trms">phenomenology)
molecular cohabitants who physically hold our lss="trms">world together also encourage our unravellingls clss='strcls'>***ls> <lgc clss='lgc'>[lgc>l clss="ppl">Shapirol><lgc clss='lgc'>]lgc> becoming a pupil of the air <lgc clss='lgc'>[lgc>Sloterdijk<lgc clss='lgc'>]lgc> is to attune to the aerostolized lss="trms">material culture and more-than-human lss="trms">semiotics <lgc clss='lgc'>[lgc>l clss="ppl">Kohnl><lgc clss='lgc'>]lgc> within which one is immersed
ls clss='strcls'>***ls>
chemical lss="trms">sublime (does not merely refigure a form of lss="trms">sublime in philosophical discourse but) poses an alternative ls clss='strcls'>**ls>schema of eventfulnessls clss='strcls'>**ls> (or call to action)
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<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
kulturgeist
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Zizek - Organs without Bodies. l clss="ppl">Deleuzl>e and Consequences
(i am still at the title<lgc clss='lgc'>:lgc>) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, inlss="trms">lss="trms"nttrm="cluster,club">clusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (lss="trms">monstrous, hierarchical, lss="trms">authoritative, soulless, archaic bad object)
functional lss="trms">specificity of organs <lgc clss='lgc'>=/=lgc> to release the delss="trms">coded and deterritorialized flows of <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>desire<lgc clss='lgc'>:lgc> a process of production without reference to any exterior lss="trms">agency (<lgc clss='lgc'>--lgc>although<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ‘fascism<lgc clss='lgc'> = lgc>desire’)<lgc clss='lgc'>]lgc>
an lss='thdf'>example of body without organ is the ‘ocean’ for lss="frds scrmbld">Marialena
(for lss="frds scrmbld">Marialena) ocean <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? fluid women<lgc clss='lgc'>]lgc> (an unstratificated, non-lss="trms">coded flow, sex organs sprout everywhere, no organ is constant as regards either function or lss="trms">position) <lgc clss='lgc'>=/=lgc> (male fantasies of) armored body
(l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril> suglss="trms">gest) dismantling of the organism (<lgc clss='lgc'>~lgc> molar organic body) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•hypochondriac body (suffering from lss="trms">imaginary lss="trms">symptoms)
lsts>
<lsts clss="lsts lst1">•lss="trms">paranoid body
lsts>
<lsts clss="lsts lst1">•lss="trms">schizo body
lsts>
<lsts clss="lsts lst1">•lss="trms">drugged body
lsts>
<lsts clss="lsts lst1">•masochist body <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> my favourite
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> these are all about the body from the point of view of its ls clss='strcls'>*ls>potentialls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc>lss='qstn'>? lss="trms">method<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> we are at (an lss="trms">anthropological / psychoanalytic discourse of) lss="trms">excess and transgression <lgc clss='lgc'>--lgc>l clss="ppl">Artaudl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc> organs<lgc clss='lgc'>:lgc> functional lss="trms">articulations forced on the body <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> separation, determination, relss="trms">presentation
body without organ <lgc clss='lgc'>=/=lgc> lss="nms">body image http://lss="nms">ajayeb.net/lss='qstn'>?q=body<lgc clss='lgc'>+lgc>image
lss="prgrph">-what feminist theory has to say about thatlss='qstn'>? <lgc clss='lgc'>--lgc>l clss="ppl">Ilss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigarayl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> is not the body without organs women's own lss="trms">historical conditionlss='qstn'>?
...the machinic, the inorganic, as well as the notions of loss of self, dispersion, and fluidity are all too familiar to women
(and to non-western subjects, i would say. Tasavof has been advocating body without organ within the context of mysticism in lss="nms">Iran)
are l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril> “cyberpunks, constructing lss="trms">fictions of terminal identity in the nearly familiar lss="trms">language of a lss="trms">techno-surrealism”lss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> (to dissolve the body <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>) will to regain the lss="trms">world <<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> <lgc clss='lgc'>[lgc>death of the auratic object <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> subject<lgc clss='lgc'>:lgc> a condemned and useless vestige alongside the simulacra that precede and envelope it<lgc clss='lgc'>]lgc>
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<lrg clss="large lg50" stl="font-size:110%">
(lss='qstn'>?we need) political lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphosis
the tensions between<lgc clss='lgc'>:lgc>
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>artist's “special task” (to oppose intellectual divisions) <lgc clss='lgc'>{lgc>(art of) forming, inventing, fabricating concepts (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril>), (a “task” that) proceeds with a plane of immanence (or consistency) <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> self-referential (<lgc clss='lgc'>=/=lgc> referential) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> syntagmatic (word aslss="trms">sociations)<lgc clss='lgc'>}lgc>
and<lgc clss='lgc'>:lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>the increasing difficulty to ask lss="trms">questions (as a result of the constant increase in the specialization of the knowllss="trms"nttrm="knowledge,Knowledge">edges <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">science) <lgc clss='lgc'>{lgc>prolss="trms">positions in discursive lss="trms">systems, (a “task” that) proceeds with a plane of reference <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> paradigmatic (a lss="trms">worldview) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>lss='qstn'>? to ls clss='strcls'>*ls>confront chaosls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> to provide chaos with reference points <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> artists need to learn this<lgc clss='lgc'>]lgc><lgc clss='lgc'>}lgc>ls clss='strcls'>****ls>
(lss='mywrk'>my work in lss="trms">lecture-performance<lgc clss='lgc'>:lgc> to provide chaos with reference points)
<lrg clss="large lg18" stl="font-size:132%">
l clss="ppl">l clss="ppl">Baradl>l>, l clss="ppl">l clss="ppl">Stengersl>l>, <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> stable foundations of physics had broken up and it is time for lss="trms">science to become philosophical
lss="trms">science becomes philosophical philosophy becomes artistic art becomes lss="trms">anthropological lss="trms">anthropology becomes lss="trms">poetic lss="trms">poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes lss="trms">scientific lss="trms">science becomes lss="trms">aesthetic lss="trms">aesthetics becomes adventurous adventure becomes lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor becomes lss="nms">Iranian lss="nms">Iran becomes German Germany becomes l clss="ppl">Arabil>c Arab becomes Egyptian Egypt becomes lss="trms">animalistic lss="trms">animal becomes lss="trms">fabulous lss="trms">fable becomes political politics becomes...
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(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl> highlight a productive gap between intent lss='and'>& outcome in) Christensen making a case of witchlss="trms">craft (in his pioneering, bizarre, and lavish project of lss="nms">Häxan)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•misidentified nervous disease
lsts>
<lsts clss="lsts lst1">•incompatibility of superstition and lss="trms">religious fanaticism with lss="trms">modernity and lss="trms">science
lsts>
<lsts clss="lsts lst1">•bringing “errors of belief” in the 15th and 16th centuries into our view
lsts>
living cinematic tableau, lss="nms">Häxan's lss="trms">excess <lgc clss='lgc'>=/=lgc> lss="trms">socially constrained thinking, discursive mode of analysis
Christensen's thesis concerned/gripped with abnormalities, events, and causes <lgc clss='lgc'>==lgc>provide<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> diagnosis
(like Favret-Saada) he was an un-witcher at once caught lss='and'>& catching
witch <lgc clss='lgc'>=lgc>lss='qstn'>? epilss="trms">phenomenon
(to bring the lss="nms">ajayeb to life “objectively” is nonsense)
<lgc clss='lgc'>[lgc>lss="nms">Häxan<lgc clss='lgc'> = lgc>lss="trms">spectacle <lgc clss='lgc'>+lgc> argument <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>to make lss="trms">nature speakls clss='strcls'>*ls><lgc clss='lgc'>]lgc> drove efforts to locate lss='and'>& combat witches, and it served to shape similar aporias between ls clss='strcls'>*ls>sense lss='and'>& distancels clss='strcls'>*ls> imbricated in<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•the invention of lss="trms">modern hysteria in the 19th century
lsts>
<lsts clss="lsts lst1">•the “discovery” of the “native's point of view” by lss="trms">anthropologists in the early 20th century
lsts>
for Christensen<lgc clss='lgc'>:lgc> “witchlss="trms">craft<lgc clss='lgc'> = lgc>unrecognized manifestations of clinical hysteria and psychosis”
lss="trms">excessiveness of lss="nms">Häxan's reenactment <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> construct the witch's lss="trms">material, invisible, mobile force
(lss="nms">Häxan's objectivity) had no expectation that the real will simply “speak for itself”
lss="nms">Häxan's reception in the 1920s <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies <lgc clss='lgc'>[lgc>particularly the division between “documentary” (nonlss="trms">fiction) and “feature” (lss="trms">fictional) films<lgc clss='lgc'>]lgc>
experimentation <lgc clss='lgc'>+lgc> evidence making
lrg>
sexual lss="trms">intercourse, cannibalism, cauldron <lgc clss='lgc'>--lgc>solemnize<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> pact with the devil
evidentiary thinking
elaborated visualization of the witch stereotype
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> complex lss="trms">nature of ls clss='strcls'>*ls>lss="trms">sensual explorations of the fleshls clss='strcls'>*ls> through masochism and exorcism
demonic influence
genres of translss="trms">figuration and lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphosis
Christensen shows how those who were once identified as witches are now the objects of medical and lss="trms">social concern in lss="trms">modern life <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> shows the potency of her various forms over time
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl>
(lss='mywrk'>my work on lss="nms">ajayeb is based on that) <lgc clss='lgc'>[lgc>there is a largely<lgc clss='lgc'>]lgc> unacknowllss="trms"nttrm="knowledge,Knowledge">edged lss="trms">historical tendency and predislss="trms">position within the human lss="trms">sciences with roots in much older practices of<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•defining lss="trms">social facts
lsts>
<lsts clss="lsts lst1">•discovery, lss="trms">interpretation, production of the real itself
lsts>
<lgc clss='lgc'>[lgc>such as lss="trms">bestiary<lgc clss='lgc'>]lgc>
lss="trms">method that allows the reselss="trms"nttrm="search">archer to sense
lss="trms">interpret and master forces that appear to be nonsensical (yet held to be lss="trms">present<lgc clss='lgc'>:lgc> held to be essential to the reality of everyday lss="trms">social life) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an lss="trms">epistemological concern
privileged space of the irrational in medical discourses in 19th century<lgc clss='lgc'>:lgc> (Jonathan l clss="ppl">Straussl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) irrationality (nonsense) was a legitimizing force for medicine in that the very incomprehensibility of the mad created a mysterious and extra-lss="trms">social lss="trms">language that the rising medical profession could adapt to its own purposes
“nonsense” of “the native” <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> my start-up engine in Islam lss="trms">lecture series, a privileged site of mysterious incomprehensibility allowed me to to form the lss="trms">methodological basis for a fieldwork for unknown forces of irrational life in distant lss="trms">societies...<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>lss="trms">anthropology<lgc clss='lgc'>:lgc> (a distinct human lss="trms">science from the desire to credibly) master nonsensels clss='strcls'>*ls>
(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl>)
lss="trms">anthropologists claiming to have assumed the “point of view” of another (<lgc clss='lgc'>~lgc> fieldworker must achieve the cultivated sensed point of view of another) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> distillation of lss="trms">method lss='and'>& dislss="trms">position (lss='qstn'>?) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> when confronted with the lss="trms">question “who are youlss='qstn'>?” and “what do you dolss='qstn'>?”
(lss="trms">according to Malinowski<lgc clss='lgc'>:lgc> this) privileged lss="trms">relation to the unknown must emerge through the ability to test what is asserted to be real <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a series of subjective trials subsumed within the rubric of “fieldwork”
ls clss='strcls'>*ls>presumptions<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•experiential dislss="trms">position of the analyst <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> understanding of a lss="trms">phenomenon other wise held to be lss="trms">imaginary and lss="trms">fictional
lsts>
<lsts clss="lsts lst1">•witnessing and testimony <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> evidence as to the reality beyond the direct experience of the reselss="trms"nttrm="search">archer
lsts>
(<lgc clss='lgc'>[lgc>Malinowski updated and secularized a much older lss="trms">epistemology of<lgc clss='lgc'>]lgc> lss='trgt hghlght 1'href='?q=L'>Luther<lgc clss='lgc'>:lgc>) faith<lgc clss='lgc'> = lgc>a commitment to the relss="trms">presentation of a truth <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Western lss="frds scrmbld"nttrm="Christianson">Christianity's own efforts to discern truth and the lss="trms">nature of the lss="trms">world
proliferation of witches in 15th century Europe
reassuring relief for the pious believer<lgc clss='lgc'>:lgc> force Satan (and his followers) from the shadows through an lss="trms">interpretive expertise over the concrete secondary manifestations of God's reality <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (most had no luxury to lss="trms">imagine) ls clss='strcls'>*ls>the embrace of life that the devil urges in binary oplss="trms">position to that of the goodls clss='strcls'>*ls>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Devil lss="trms">interfering with the most intimate lss="trms">communications with the Divine
lss="prgrph">-how does one really know who is speaking when prayer is returnedlss='qstn'>?
<lgc clss='lgc'>[lgc>for<lgc clss='lgc'>]lgc> the demonologists of the 15th and 16th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “God must exist because Satan is lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right in front of me!” <lgc clss='lgc'>:lgc> reality of witches <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> Satan
Institoris, Sprenger, Johannes Nider,
the name of the witch <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> sacrilegious and inhuman deeds (subject to verification)
ls clss='strcls'>*ls>inquisitors believed that what was reported to them was possiblels clss='strcls'>*ls> (still they desired proof) <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">interweaving of learned demonology into the fabric of a dominant theology (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> sovereignty of God ratified primarily through the lss="trms">worldly evidence of Satan) <lgc clss='lgc'>+lgc> invisibility of the spiritual lss="trms">world was expressed as an essential given
<lgc clss='lgc'>{lgc>for the inquisitor (witch hunter) it was never enough to simply “believe” <lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>>lgc> a lss="trms">narrative must be produced that at least partially satisfied the lss="trms">demands of evidence<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">interrogation under torture<lgc clss='lgc'> = lgc>an experimental form of knowing in crisisls clss='strcls'>*ls>
truth value of a nonsensical confession made sensible <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> human belief, action, and lss="trms">social practices
ethnographic style of early French ethnographers <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>learning truth from liels clss='strcls'>**ls> was essential to relss="trms">presenting the “primitive” reality in order to lss="trms">interpret it in its true picture
lss="prgrph">-Marcel Griaule's approach to fieldwork<lgc clss='lgc'>:lgc> “The crime is the fact, the guilty party the lss="trms">interlocutor, and accomplices are all the lss="trms">members of this lss="trms">society. <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths<lgc clss='lgc'>--lgc>labyrinths that are often organized. <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>The inquest must be treated like a strategic operation.”
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native lss="trms">interlocutor <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> same mistake that Federici does in her lss="trms">book Caliban and the Witch. Federici, in search of the manifestations of misogyny, aggressively frames the slss="trms">cene of a feminist encounter with witch-hunt as a kind of antagonistic trial of lss="trms">social organization of the Middle Ages in lss="trms">transition to early capitalism... a mode of attention that is equally didactic and forensic as the witch inquisitors<lgc clss='lgc'>]lgc>
recognition of the struggle that lay at the heart of raising testimony to the status of the “really real” <lgc clss='lgc'>--lgc>l clss="ppl">Avitall><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Griaule aggressively frames the slss="trms">cene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the lss="trms">anthropologist)
ls clss='strcls'>*ls>fieldwork <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge of hauntings that is itself hauntedls clss='strcls'>*ls>
lss="trms">imaginative result of “I-witnessing”
ls clss='strcls'>*ls>paradoxical necessity of an expressive element within an objective test in lss="trms">relation to what would other wise be nonsensels clss='strcls'>*ls> is evident in many of the examples of 16th century visual culture <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="nms">ajayeb lss="trms">bestiary
trial by ordeal
(illustrated in Eduard Fuchs)
the case<lgc clss='lgc'>:lgc> if the woman floats she is clearly able to conlss="trms">travene the lss="trms">nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
lss="prgrph">-procedural expertise <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> trial by water here functions as ls clss='strcls'>*ls>experiment as much as a punishmentls clss='strcls'>*ls> designed to reveal an other wise invisible truth
testimony <lgc clss='lgc'>+lgc> experimental results <lgc clss='lgc'>+lgc> expert inquisitorial lss="trms">interpretation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding lss="trms">relations and lss="trms">phenomenon in the lss="trms">world)
l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl>
(lss="nms">ajayeb's) individual cases<lgc clss='lgc'>:lgc> an effective strategy in providing analytic (and lss="trms">lss="trms">empirical) purchase for lss="trms">phenomenon that were other wise invisible to even the discerning eye of the expert <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> ls clss='strcls'>**ls>to move away from a reliance on lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysicsls clss='strcls'>**ls>
ls clss='strcls'>**ls>medicalization of the invisiblels clss='strcls'>**ls>
possession
set the lss="trms">stage for the explicit medicalization of the mobile invisible forces that experts had been struggling to master, explain, and take lss="trms">measures against <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a new mode that was equally ls clss='strcls'>*ls>didactic and forensicls clss='strcls'>*ls> (as the theological frameworks deployed by inquisitors and the exorcise of demons by Church)
witchlss="trms">craft, faith healing, and demonic possession
Bibliotheque diabolique <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> case studies to delss="trms">monstrate the precariousness of misrelss="trms">presentation and the consequences of ignorance <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> investigations collected by Charcot and his students in their studies of hysteria
<lsts clss="lsts lst1">•clarifying the link between witchlss="trms">craft and hysteria
lsts>
ls clss='strcls'>*ls>witch hunting and the exorcism of spirits in the 16th century (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> antiquated forms of inquiry) <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>?! clinical studies of nervous illness in the 19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> conceptual scaflss="trms">folding of the emergent lss="trms">sciencels clss='strcls'>*ls><lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•fascination with the secondary visible effects of primary invisible forces
lsts>
<lsts clss="lsts lst1">•long-term labor of lss="trms">social lss="trms">interpretation that required the mutation of old lss="trms">categories and the creation of new ones
lsts>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “witch<lgc clss='lgc'> = lgc>misdiagnosed”
epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
<lgc clss='lgc'>=/=lgc> hysteria (hold a special place in the moral lss="trms">imaginary)
the special susceptibility of women to witchlss="trms">craft mirrored the “feminine weakness” aslss="trms">sociated with the hysteric, exacerbated by low lss="trms">social status
lss="prgrph">-in countless accounts of possession, we find descriptions of demons speaking through the mouths of girls
<lgc clss='lgc'>[lgc>l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl> <lgc clss='lgc'>=/=lgc> Federici's flat analysis of witch hunt as the tool of subjugation of the local population or of woman by men<lgc clss='lgc'>]lgc>
tableau vivant <lgc clss='lgc'>--lgc>into<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> tableau clinique <lgc clss='lgc'>--lgc>into<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> tableau critique
hysterical reliving of the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">symptom <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> reframed trauma<lgc clss='lgc'>:lgc> an attempt to suspend the two temporalities (real and relss="trms">imagined) in the same image
lss='at'>@lss="frds scrmbld">Hoda
one element of fascination with hysteria was its “look” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> hysteria's lss="trms">aesthetic link to forms of possession
possession <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> aneasthesias, amnesias, subconscious acts, lss="trms">somnambulisms, fixed ideas
a scaflss="trms">folding<lgc clss='lgc'>:lgc> conceptually arranged chasm between outer and inner states <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•exorcists building on the lss="trms">techniques of inquisitors and witch hunters <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possession acts as the bridge across this chasm
lsts>
<lsts clss="lsts lst1">•lss="trms">neurologists and psychologists construct the same
lsts>
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (Malinowski's) lss="trms">anthropologists<lgc clss='lgc'>:lgc> fieldworkers as truth-tellers returning from the dark corners of the real (the witches are no longer explicitly the target of the inquiry)
lss="nms">Häxan's real object<lgc clss='lgc'>:lgc> the specter of sheer nonsense
hunt (even in objective lss="trms">scientific mastery) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> fueled by a desire operationalized in a lss="trms">method of being close enough to something to sense it
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
(lss='qstn'>?every time we have to) show how ls clss='strcls'>*ls>the word (that we are using) relates to meaningls clss='strcls'>*ls>
Christensen makes every effort to lss="trms">craft a witch that is real to us <lgc clss='lgc'>:lgc> lss="trms">ontological fluidity of a cinematic image <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “lss="nms">Häxan<lgc clss='lgc'> = lgc>word <lgc clss='lgc'>+lgc> image <lgc clss='lgc'>+lgc> thing”
metoposcopy<lgc clss='lgc'>:lgc> the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a proto-cinematic theory of the lss="trms">relation between image and thought if ever there was one
<lsts clss="lsts lst1">•relss="trms">spectable scholar indexes himself through his sources
lsts>
<lsts clss="lsts lst1">•lss="trms">authoritarian first-person tenor <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">instrumentally impersonal tenor
lsts>
<lsts clss="lsts lst1">•establishing the X as a chapter within a much longer constellation of practices, discourses, traditions, and institutions
lsts>
<lrg clss="large lg30" stl="font-size:126%">
Kieckhefer <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how the long lss="trms">history of practical lss="trms">natural magic was enlss="trms">folded into the lss="trms">specificity of European witchlss="trms">craft in the late Middle Ages
Christ in lss='trgt hghlght 1'href='?q=L'>Limbo <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Christensen's parallel editing <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> moving relss="trms">presentation of a terra-centered universe <lgc clss='lgc'><<lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>lgc> elaborate lss="trms">wonders found in baroque wunderkammer (meticulously assembled by the German elite)
Renaissance Hermeticism<lgc clss='lgc'>:lgc>
lss="trms">writings of Hermes Trimesgistus <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> foundation for<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•Ficino's relatively mild lss="trms">natural magic
lsts>
<lsts clss="lsts lst1">•Pico della Mlss="nms">irandola's lss="frds scrmbld"nttrm="Christianson">Christian Cabalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
lsts>
<lsts clss="lsts lst1">•Agrippa's lss="frds scrmbld"nttrm="Christianson">Christian magus
lsts>
<lsts clss="lsts lst1">•Tommaso Campanella's (1568–1639) utopian City of the Sun
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<lsts clss="lsts lst1">•l clss="ppl">Brunol>'s full-blown Hermetic–Cabalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (through the power of astrology and magic to bypass the Church altogether)
lsts>
<lsts clss="lsts lst1">•
lsts>
...rippling effects of the Hermetic–Cabalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list tradition <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•scrupulously mathematical astrology of Girolamo Cardano
lsts>
<lsts clss="lsts lst1">•the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously lss="trms">lss="trms">empirical studies of the lss="trms">natural lss="trms">world lss="trms">demanded by l clss="ppl">Brunol>'s attempts to operate as a magus
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (paved the way for) lss="trms">science of l clss="ppl">Newtonl> and Copernicus <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a new lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics to emerge
attacks on Renaissance magic and the Hermetic–Cabalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list tradition (that lss="trms">authorized witch) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> anti-witch treatises
(case of Giordano l clss="ppl">Brunol>'s execution <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Hermetic magic and Cabalism) how in the 16th century<lgc clss='lgc'>:lgc> “superstition<lgc clss='lgc'> = lgc>crime”
(Christensen attributing) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Hortus deliciarum, a largely cohesive image of hell to a period when the lss="trms">nature of hell's location and “topography” was a subject of fierce theological debate
lss="prgrph">-he strategically ignores debates and alternate conceptions of damnation that existed in the 15th and 16th centuries in Europe
<lgc clss='lgc'>[lgc>that which you choose<lgc clss='lgc'>]lgc> works to amplify lss="trms">affect more than further analysis (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> such as Christensen's attempt to heighten the fiery terror of the slss="trms">cene by billowing smoke <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> عام generic explanation)
lrg>
...a palpable sexual dimension crepting into Christensen's thesis <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> images of women “sneaking away” to attend Sabbats
lss="nms">Häxan visually grounds itself in lss="trms">citable evidence from the start
<lsts clss="lsts lst1">•cinema<lgc clss='lgc'>:lgc> (as an lss="trms">instrument for “recording reality”) a vehicle for “telling the truth” about the lss="trms">world <lgc clss='lgc'>[lgc>in early 1920s<lgc clss='lgc'>]lgc>
lsts>
when documentary was not yet documentary <lgc clss='lgc'>--lgc> lss="trms">fiction wasn't lss="trms">fiction yet either <lgc clss='lgc'>--lgc>Chanan<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc>
moving pictures<lgc clss='lgc'> = lgc>visual tidbits لقمه چرب ونرم
made no lss="trms">demands on lss="trms">literacy (<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> splss="trms"nttrm="already,spread">read easily)
whe lss="trms">world on the screen remained anecdotal (and predominantly iconic)
practically inlss="trms">articulate (in terms of public discourse)<lgc clss='lgc'>}lgc>
(1900) visual meaning-making machines that lss="trms">demanded not only attention but belief (by lss="trms">staging as real reenactments) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> mutated the desire to see far-off contemporary events
<lsts clss="lsts lst1">•<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Attack on a China lss="trms">Mission Station (1900), Hunting Big Game in Africa (1907), and With Captain Scott, R.N., the South Pole (1912), The Battle of the Somme (1916) and With Our Heroes at the Somme (Bei unseren Helden an der Somme, 1917)
lsts>
(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl>) lss="trms">question of lss="trms">mimesis
lss="prgrph">-what is the lss="trms">relation between a fragmentary visual artifact drawn “from life” and the truth value of any such fragmentslss='qstn'>?
lss="prgrph">-what lss="trms">sorts of filmmaking practices can felicitously mimic life as suchlss='qstn'>?
<lgc clss='lgc'>[lgc>lss='thdf'>for example in Curtis's In the lss='trgt hghlght 1'href='?q=L'>Land of the War Canoes<lgc clss='lgc'>]lgc> status of reenactment <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> prevailing standards of expressing the real
<lgc clss='lgc'>--lgc>later <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> crypto-structuralss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin myth that falsely relss="trms">presented what “documentary” meant to pre-Griersonian filmmakers <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “realss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list” lss='trgt hghlght 1'href='?q=L'>Lumiere <lgc clss='lgc'>=/=lgc> the “fanciful” Melies
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>gap between witnessing and the realls clss='strcls'>*ls> in Europe (this lss="trms">question of evidence occupied inquisitors and theologians long before the invention of cinema)
preparing viewers for the “diegetic absorption”
(telling of a lss="trms">story by a lss="trms">narrator) diegesis <lgc clss='lgc'>=/=lgc> lss="trms">mimesis
the strategy of “relss="trms">imaging” is lss="trms">methodological and intentional (in the opening minutes of the film lss="nms">Häxan) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (in European terms, for a very long time<lgc clss='lgc'>:lgc>) “knowllss="trms"nttrm="knowledge,Knowledge">edge<lgc clss='lgc'> = lgc>relss="trms">citations of the known”
<lrg clss="large lg14" stl="font-size:107%">
<lgc clss='lgc'>+lgc> creation of new images <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> constituting its own evidence for what is at stake
(Christensen designating) ls clss='strcls'>**ls>lss="trms">techniques of lss="trms">presentation rather than simple contentls clss='strcls'>**ls>
ls clss='strcls'>****ls>the “truth” gained by the reproduction of archival imagesls clss='strcls'>****ls> <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>through<lgc clss='lgc'>==lgc> their mobility in the context of their new use
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (similar to Farocki) Christensen empties out such visual artifacts, expressing through their preestablished frame a meaning that was hidden and resisted
<lrg clss="large lg50" stl="font-size:102%">
(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl> carefully treating the) lss="trms">methodological element of Christensen's image-making practices <lgc clss='lgc'>--lgc>in<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="nms">Häxan's depiction of the violent moral disorder of the lss="trms">Wild Ride of the witches to their Sabbats
(16th century) lss="trms">Wild Ride<lgc clss='lgc'>:lgc> a standard element of both demonological and popular lss="trms">literary accounts of the activities of witches, lss="trms">folding<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•older legends of lss="trms">wild hunters
lsts>
<lsts clss="lsts lst1">•restless lss="trms">travels of the dead at night
lsts>
<lsts clss="lsts lst1">•tales of the Furious Horde (a super lss="trms">natural band that was not olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally aslss="trms">sociated with witchlss="trms">craft)
lsts>
<lsts clss="lsts lst1">•twisted chaos of the deep forest
lsts>
Canon Episcopi regarding the power of demonic illusion to deceive women into lss="trms">imagining that they could lss="trms">travel great distances at night, often in the company of the goddess Diana
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> conjoining of witch image to demonological discourse <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> an lss="trms">lss="trms">empirically verifiable invention in the late medieval period and the Renaissance<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>the oscillating value of the non-lss="trms">fictivels clss='strcls'>*ls> (of its discrete artifacts)
hybrid human–lss="trms">animal creatures with each “lss="trms">natural” lss="trms">species being traceable within the complete appearance of the demonic creature
(coming into contemporary performance art <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) figures from antiquity<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•Saturn lss='at'>@lss="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Ale
lsts>
<lsts clss="lsts lst1">•Circe lss='at'>@lss="frds scrmbld">Bryana (changing men into lss="trms">beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid lss="trms">animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance <lgc clss='lgc'>--lgc>melancholy<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> general sense of sexual and lss="trms">societal disorder swirling around a placid, passive female protagonist) <lgc clss='lgc'>+lgc> lss="trms">lss="trms">empirical strain of the discourse of the witch
lsts>
<lsts clss="lsts lst1">•Sabbat lss='at'>@lss="frds scrmbld">Jassem
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
pact of the witch
obsessed state of the hysteric
lss="trms">interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from lss="trms">nature through the transformation of the person”
<lgc clss='lgc'>[lgc>putting on a mask <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> transformation of the person <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> obtaining omething magical from lss="trms">nature<lgc clss='lgc'>]lgc>
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic lss="trms">naturalism
(metoposcopy<lgc clss='lgc'>:lgc> a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)
(l clss="ppl">Avitall>) lss="trms">scientific imperative (the lss="trms">demand in the 19th century for an lss="trms">epistemological relss="trms">liable inquiry in the lss="trms">nature of things) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> fascination for the freak and the occult <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> on the way to lss="trms">technology
(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl> > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">material<lgc clss='lgc'>:lgc> lss="trms">different types of objects (paintings, reliefs, drawings, architecture, living beings) ls clss='strcls'>*ls>are unified through photographyls clss='strcls'>*ls> before being arranged on the panel stretched with black cloth. The panel is in turn ls clss='strcls'>*ls>rephotographed in order to create a unique imagels clss='strcls'>*ls>, which will be inserted into a series intended to take the form of a lss="trms">book. The atlas, then, does not limit itself to describing the migrations of images through the lss="trms">history of relss="trms">presentation<lgc clss='lgc'>:lgc> it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not lss="trms">articulating meaning but at producing effects.”
transgressive approach to the archive<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•Gerhard Richter's Atlas, 2006
lsts>
<lsts clss="lsts lst1">•Jean-lss='trgt hghlght 1'href='?q=L'>Luc lss="frds scrmbld"nttrm="Godard">Godard's lss="trms">Histoire(s) du cinema, 1988
lsts>
<lsts clss="lsts lst1">•Christensen's lss="nms">Häxan
lsts>
<lsts clss="lsts lst1">•Warburg’ Mnemosyne (lss="trms">presentation of a series of visual cliches and stereotypes, fragments which were most likely allss="trms"nttrm="already,spread">ready familiar to the viewer <lgc clss='lgc'>~lgc> lss="trms">figurative givens <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">lss="trms">empirical evidence <lgc clss='lgc'>+lgc> media to conjure with)
lsts>
<lsts clss="lsts lst1">•l clss="ppl">Bataillel>'s journal ‘Documents’ 1929–30 <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> seizes cliched objects and then lss="trms">systematically empties them out in the course of its own expressions. l clss="ppl">Bataillel> and his contributors sought to defamiliarize the cliches, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing lss="trms">methods of critique and lss="trms">presentation <lgc clss='lgc'>=/=lgc> Warburg <lgc clss='lgc'>+lgc> Christensen collecting mythological, lss="trms">figurative givens seemingly quite distant from the “really” real
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> unsettling distances between myth and the everyday
lss="prgrph">-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and corlss="trms">respondences across lss="trms">situations and characters
lss="prgrph">-lss="nms">Häxan deploys the lss="trms">techniques aslss="trms">sociated with Warburg's Mnemosyne and l clss="ppl">Bataillel>'s Documents for purposes of lss="trms">affectively emphasizing the dark, chaotic forces that lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurk under the smooth surface of the everyday
(lss="nms">Häxan's episodic structure <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>)
<lsts clss="lsts lst1">•characters seemingly out of a dead lss="trms">past to live again
lsts>
<lsts clss="lsts lst1">•draw the lss="trms">phenomenology of the hysteric
lsts>
<lsts clss="lsts lst1">•draw the work's own contemporary time to the surface
lsts>
promiscuous<lgc clss='lgc'>:lgc> neither wholly artistic nor lss="trms">scientific <lgc clss='lgc'>=/=lgc>lss='qstn'>? hybrid artistic and lss="trms">scientific
lss="trms">traverse steep slope between lss="trms">past and future in the form of an event <lgc clss='lgc'>=/=lgc> plot
inability to automatically lss="trms">categorize lss="nms">Häxan (or any work of art) <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ls clss='strcls'>***ls>formal strategy rooted in an lss="trms">epistemic virtuels clss='strcls'>***ls>
ls clss='strcls'>***ls>(in later Middle Ages) practices such as persecuting witchlss="trms">craft to meditating on Christ<lgc clss='lgc'> = lgc>lss="trms">techniques (of lss="trms">sorting operation) to draw distinctions among visual lss="trms">phenomena, lss="trms">differentiating, say, physical objects from fantasies, dreams, and diabolical or artful deceptions
<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>artist<lgc clss='lgc'>--lgc> image-makers specialized in manipulating one thing (their lss="trms">materials) in order that a viewer should see something else <lgc clss='lgc'>~lgc> ls clss='strcls'>*ls>to make something invisible visiblels clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> this is always ideological, and is very [...]