^843934.2.84$l @ Sina Seifee

[...]fe) <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 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 diffractivel ly/lss="trms">differential ly 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)

<lrg clss="large lg2" stl="font-size:111%"> <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>
suffering from the il l 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> pol lution, 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,tal lur,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,tal lur,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> smal l 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,l list,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,tal lur,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,tal lur,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 smal lbig 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 clss='lgc'>~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> |
<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 total ly lss="trms">different than “lost lss="trms">member"<lgc clss='lgc'>}lgc>
lsts> |
<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,tal lur,slur">lure 🌀 can't stop fol lowing, lss="trms">trap<lgc clss='lgc'>:lgc> nearby-ness, becoming bodily, engaged in perspectival game and wil l <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,tal lur,slur">lured into desiring lss='and'>& trustingls clss='strcls'>*ls> <lgc clss='lgc'>:lgc> we bring our lss="trms"nttrm="failure,blur,plur,lurk,tal lur,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,tal lur,slur">lure (octopus is much better with lss="trms"nttrm="failure,blur,plur,lurk,tal lur,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,tal lur,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> |
<lsts clss="lsts lst1">•omen <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> potent sign of alarm
lsts> |
<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> |
<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 cal l “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> |
<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> |
<lsts clss="lsts lst1">•finish with evil lss="trms">laughter
lsts>

(fol low 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>

the wind (of...lss='qstn'>?) carries ghosts<lgc clss='lgc'>--lgc>signs of lss="trms">past ways of life stil l 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 smal l promise
lsts> <lsts clss="lsts lst1">•a smal l 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>
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,l list,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 dramatical ly pitched at you
lss="prgrph">-cartography of col lapse 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">-

ghosts of the project<lgc clss='lgc'>:lgc>
/poltergeist <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> not real ly 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">Cinderel la <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 col laborations
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">historical ly 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,tal lur,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 al l 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 clss='lgc'>~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">literal ly 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,l list,olist,ylist,ulist">list udyrlss='qstn'>? the evil horselss='qstn'>? (we need more description of the evil horse)
lsts> lss="nms">Cinderel la <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 kil led
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 especial ly 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
lrg>
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 typical ly 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

<lgc clss='lgc'>{lgc>earlier philosopher's analogy<lgc clss='lgc'>:lgc> substance (essential ly 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 wil l relate to the lss="trms">world only as accidental ly 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>

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 initial ly 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> (al lows 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 cal l 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 col lective 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>

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">riginal ly 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 ful ler 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 cal ls (precipitated objectless gatherings by cel l phone messaging, an anonymous cal l of an ideological ly 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, pornographical ly, 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 wil l 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

<lrg clss="large lg58" stl="font-size:123%"> 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)

the so-cal led nocturnal sudden death syndrome

rapacious female specter
in the fear of being kil led 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 stil l tolerable

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 al l 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)

col lective 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>Mil ls<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 col lectivization 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)
|
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...

lrg>
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 cal led 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 fal l 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>

(rethinking the conditions of) posibility for political organization (and political forms)

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>
lrg>
an antecedent rendered as cause

when we say something needs retrospection, it means lss="trms">narration (that al lows the accidental to appear as that which wil l 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,tal lur,slur">lure
<lsts clss="lsts lst1">•failss="trms"nttrm="failure,blur,plur,lurk,tal lur,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">social ly 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 accidental ly

...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,tal lur,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

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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 seashel l (shel l 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">internal ly 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, strategical ly 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

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 il lness 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 seashel l) 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”

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 col lapse 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 fal l 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,l list,olist,ylist,ulist">listening

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https://www.journals.uchicago.edu/doi/ful l/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">technological ly 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 stil l 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 wel l as real violence (that takes its shape under conditions of largely racialized economic inequality)

<lgc clss='lgc'>[lgc>i have been working and lss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">listening to that which<lgc clss='lgc'>]lgc> cal l 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)
lrg>
cel l 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 ful l 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)

<lrg clss="large lg50" stl="font-size:110%"> a siglss="trms">nature (sign your own name)<lgc clss='lgc'>:lgc> a form of lss="trms">writing recognizable across al l (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 potential ly 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 il legality, corruption, and violence

<lrg clss="large lg18" stl="font-size:114%"> (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

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 spel l (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">•hol lowed 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 ritual ly rationalss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">list space

<lrg clss="large lg74" stl="font-size:132%"> 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 cal l <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> pop songs (anyone can utter these words and in so doing find themselves enthral led 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 overful l) 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>col lective 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,l list,olist,ylist,ulist">list lss="trms">response to the mundane crises of mediation (in a political ral ly) <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">•typographical ly 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

<lrg clss="large lg34" stl="font-size:112%"> messianism<lgc clss='lgc'>:lgc> the drive to transcend mediation altogether

(lss="frds scrmbld">Jassem's mode of) explaining what had happened with al l the art of a lss="trms">storytel ler 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 lg10" stl="font-size:123%">
(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

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 col lectivity 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 automatical ly 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 clss='lgc'>~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 ful lness <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”

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

<lgc clss='lgc'>[lgc>explosion of accuracies<lgc clss='lgc'>]lgc>

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

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>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

(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 conventional ly insensible domestic chemical exposure was informed by sustained attention to barely perceptible alteration of somatic function and atmospherels clss='strcls'>*ls>

<lrg clss="large lg1" stl="font-size:127%"> (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> ancil lary 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">•somatical ly 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>lrg>
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 chemical ly 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> cal l 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> domestical ly exposed (the ‘chemical ly 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> biochemical ly magnified effects <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">semiotical ly 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
lrg>
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> ethnographical ly 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 somatical ly 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)

lrg>
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> smel l 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 signal led 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 cal l
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 physical ly hold our lss="trms">world together also encourage our unravel lingls 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 cal l 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 stil l 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, soul less, 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 al l 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 wel l as the notions of loss of self, dispersion, and fluidity are al l 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>) wil l 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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(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 intel lectual 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)

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">social ly 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 wil l simply “speak for itself”

lss="nms">Häxan's reception in the 1920s <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to energize a negative, conceptual ly 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

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

<lrg clss="large lg30" stl="font-size:122%"> 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 al lows 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 al lowed 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> distil lation 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 fol lowers) 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 real ly 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> (stil l 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 partial ly 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 al l 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 tal l 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 equal ly 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 “real ly 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
(il lustrated 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>

<lrg clss="large lg86" stl="font-size:108%"> 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 equal ly 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 col lected 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 il lness 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> conceptual ly 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-tel lers 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
lrg>
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">instrumental ly impersonal tenor
lsts> <lsts clss="lsts lst1">•establishing the X as a chapter within a much longer constel lation of practices, discourses, traditions, and institutions
lsts>
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 paral lel 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 del la Mlss="nms">irandola's lss="frds scrmbld"nttrm="Christianson">Christian Cabalss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">list
lsts> <lsts clss="lsts lst1">•Agrippa's lss="frds scrmbld"nttrm="Christianson">Christian magus
lsts> <lsts clss="lsts lst1">•Tommaso Campanel la's (1568–1639) utopian City of the Sun
lsts> <lsts clss="lsts lst1">•l clss="ppl">Brunol>'s ful l-blown Hermetic–Cabalss="trms"nttrm="listen,alist,ilist,l list,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,l list,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,l list,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 hel l to a period when the lss="trms">nature of hel l's location and “topography” was a subject of fierce theological debate
lss="prgrph">-he strategical ly 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 bil lowing smoke <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> عام generic explanation)

...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 visual ly 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 “tel ling 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)
practical ly 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,l list,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,l list,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”
(tel ling of a lss="trms">story by a lss="trms">narrator) diegesis <lgc clss='lgc'>=/=lgc> lss="trms">mimesis

<lrg clss="large lg70" stl="font-size:132%"> 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”

<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

(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl> careful ly 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">riginal ly 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 il lusion 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">empirical ly verifiable invention in the late medieval period and the Renaissance<lgc clss='lgc'>]lgc>

ls clss='strcls'>*ls>the oscil lating 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, il lusion, 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 formal ly 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 il lustrative but a general plastic medium to which al l 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 wil l 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">Batail lel>'s journal ‘Documents’ 1929–30 <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> seizes cliched objects and then lss="trms">systematical ly empties them out in the course of its own expressions. l clss="ppl">Batail lel> 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 col lecting mythological, lss="trms">figurative givens seemingly quite distant from the “real ly” 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 paral lels (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">Batail lel>'s Documents for purposes of lss="trms">affectively emphasizing the dark, chaotic forces that lss="trms"nttrm="failure,blur,plur,lurk,tal lur,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>lrg>

promiscuous<lgc clss='lgc'>:lgc> neither whol ly 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 automatical ly 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 common in art<lgc clss='lgc'>]lgc>
(lss='at'>#testing) the objective knowllss="trms"nttrm="knowledge,Knowledge">edge possessed by the uncanny (in witch's pathological lss="trms">language of diabolic proofs) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> witch must be experienced in her own milieu, a satanic biome, her state in lss="trms">nature

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

typical in 17th century<lgc clss='lgc'>:lgc> tacit lss="trms">mutuality of word lss='and'>& image
lss="prgrph">-artists habitual ly gave their paintings titles, mottoes, tags and quotations, and their works abound in lss="trms">literary al lusions
lss="prgrph">-explicit lss="trms">interleaving of the lss="trms">verbal and visual

cat feces and dove hearts boiled in the moonlight

stereotype of a debased and corrupted priest
object of the customer's lss="trms">affections

Protestant discourse against the Catholic Church in the 16th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> artists of the period extended the lss="trms">instrumentalization of slander through the production of proto-pornographic images of bishops, priests, and the pope engaged in myriad obslss="trms">cene acts <lgc clss='lgc'>--lgc>depicting<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the emotional states and desires of the clergy

magical salves (considered particularly powerful and troubling by demonologists)

lss="nms">Häxan self-lss="trms">positioning as a lss="trms">scientific investigation <lgc clss='lgc'>+lgc> constantly pul l back from the dramatic outcomes of what lss="nms">Häxan depicts

lss="nms">Häxan's delss="trms">monstration of the power of the witch <lgc clss='lgc'>=/=lgc> lss="trms">paranoid delusions of witch- crazed vil lagers

<lrg clss="large lg54" stl="font-size:125%"> widely held set of beliefs regarding the “lss="trms">nature” or “essence” of women
Christina lss='trgt hghlght 1'href='?q=L'>Larner's assertion that witch trials were gender-related (but not by delss="trms">finition gender-lss="trms">specific)
<lgc clss='lgc'>--lgc>l clss="ppl">Baxstroml><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>women often came under suspicion of being witches because they were understood to be particularly susceptible to lust, avarice, and jealousy by their very lss="trms">nature <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> 16th century<lgc clss='lgc'>:lgc> ls clss='strcls'>**ls>women “lss="trms">natural ly” susceptible to witchlss="trms">craftls clss='strcls'>***ls> <lgc clss='lgc'>+lgc> women were presumed to possess elements of the lss="trms">nature more than men<lgc clss='lgc'>]lgc> <lgc clss='lgc'>=/=lgc> Federici's understanding of witch-hunt as straight-forward instance of misogynyls clss='strcls'>*ls>
<lgc clss='lgc'>--lgc>Roper<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>one cannot approach witchlss="trms">craft or possession from a vantage point in the lss="trms">present without granting some legitimate status to the ways in which the Devil and witches were not only asserted to be real but were experienced as suchls clss='strcls'>*ls>

(debates over) politics and evil
satan's malefic lss="trms">presence (in Dreyer's lss='trgt hghlght 1'href='?q=L'>Leaves)
ls clss='strcls'>*ls>a lss="trms">density of paral lelismsls clss='strcls'>*ls>
Dreyer figures Satan as a problem of the lss="trms">present
“Bolsheviks violently engaged in revolutionary struggle<lgc clss='lgc'> = lgc>manifestation of a transcendental demonic power”

lss="trms">question of theodicy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> God's seeming absence from the lss="trms">world

sleep-walking <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> enticing a nude female lss="trms">somnambulss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">list out of her home into the forest, where she eventual ly kneels before a demon who embraces her

proving sexual lss="trms">relations with the devil <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">lss="trms">empirical evidence for satan's existence

(l clss="ppl">Benjaminl> > Christensen's art sets out) to conquer meaning

...so it is no stretch to suglss="trms">gest that...

subject and subtext

dreamtime of the 16h century
dreamtime of the witch

<lsts clss="lsts lst1">•Durer, Baldung, Cranach, artists at the dawn of the Reformation sought to relss="trms">present the void as a figure
lsts> <lsts clss="lsts lst1">•strategies by which Expressionist painting sought to externalize states of mind
lsts>
(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">Meyersl> emphasizing) how lss="nms">Häxan ls clss='strcls'>*ls>corlss="trms">responds with a variety of traditionsls clss='strcls'>*ls> without seeking to assimilate the film ful ly within one over another

lrg>

stil lness and fixity of tableau-like shot comlss="trms">position (Dreyer, Murnau, Christensen) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (the lss="trms">affect of) suffocating organization

l clss="ppl">Deleuzl>e summary of Expressionism<lgc clss='lgc'>:lgc> play of light and darkness, with the mixture of the two producing an effect that suglss="trms">gests either fal ling into the black hole or ascending towards the light <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> ls clss='strcls'>*ls>facels clss='strcls'>*ls> makes this lss="trms">affective power mobile

<lsts clss="lsts lst1">•(in Murnau) tableau <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> frees the viewer for introspection regarding lss="trms">nature in a kind of emotional, spiritual release <lgc clss='lgc'>=/=lgc> close-up (disruptive pathos)
lsts> <lsts clss="lsts lst1">•(in lss="nms">Häxan) tableau <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> grounds the uncontrol lable forces at work on the faces of those confronted by the power of the witch (constituting a shot that is intensive <lgc clss='lgc'>=/=lgc> introspective)
lsts>

lss="nms">Häxan film <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> progressive unlss="trms">folding of the lss="trms">material lss="trms">world through the style of a lss="trms">lecture
lss="prgrph">-exploration of the lss="trms">wonders and “errors” of the lss="trms">past (with near-messianic belief in the perfectibility of man)
magnified form of realss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">list cinema <lgc clss='lgc'>+lgc> rooted in a lss="trms">naturalss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">list impulse <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Christensen's witch is not only here now, it has always been here<lgc clss='lgc'>:lgc> “witch<lgc clss='lgc'> = lgc>a figure of lss="trms">nature”
lss="prgrph">-lss="nms">Häxan begins with woodcuts, drawings, and paintings that olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate from ls clss='strcls'>*ls>an act of touchls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> haptic vision <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to lss="trms">present lss="trms">figurative cliched givens <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> establish the ground
lss="prgrph">-seizes (the audience) and is seized (by the witch)
lss="prgrph">-seeing and touching ls clss='strcls'>*ls>virtual beingsls clss='strcls'>*ls> (such as devils)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously logical structure <lgc clss='lgc'>+lgc> expressing the tangible singularity of the power of the witch

ls clss='strcls'>*ls>(from) tales <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> theology <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> diagnosisls clss='strcls'>*ls>

“advancement” of lss="trms">natural knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>>lgc> demonology

witch<lgc clss='lgc'>:lgc> a viral character

witch hunters's trial by water ls clss='strcls'>*ls>is not a “trial” but rather an experimentls clss='strcls'>*ls> (to identify evidence of evil's lss="trms">presence<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>in the absence of direct unmotivated proof) <lgc clss='lgc'>--lgc>operating<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> though a form of non-knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> mastery of nonsense
= ls clss='strcls'>***ls>a deep appreciation of (that might seem misguided to us)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•cause-and-effect lss="trms">relations
lsts> <lsts clss="lsts lst1">•forces at work in the lss="trms">natural lss="trms">world
lsts> (<lgc clss='lgc'>=/=lgc> inlss="trms">difference to the truth, retreat into superstition)
<lgc clss='lgc'>~lgc>
<lgc clss='lgc'>[lgc>these<lgc clss='lgc'>]lgc> cases suglss="trms">gestive of and lss="trms">lss="trms">empirical ly linked to general laws. the case said something about the lss="trms">world, and once a case was established, it would splss="trms"nttrm="already,spread">read like a contagion (<lgc clss='lgc'>=/=lgc> proof of misogy or genocide as Federici asserts)

Flaherty <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a certain truth regarding the total lss="trms">social environment <lgc clss='lgc'>:lgc> force of Nanook's life not only provides lss="trms">lss="trms">empirical evidence as to his mode of living but also al lows for a refl ection on “lss="trms">nature”, “humanness”, “lss="trms">modernity” rooted in the haptic qualities of Flaherty's images

maleficium (of the witch <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> palpable<lgc clss='lgc'>:lgc> destructive weather magic, assault of farm lss="trms">animals, sickness, unexplained death, etc.)

saturn's mythological violence <lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>>lgc> satan
lss='thdf'>the idea that saturn serves as patron to lss="trms">social outliers<lgc clss='lgc'>:lgc> the poor, elderly, disabled, criminals, jews, cannibals, magicians, witches

(early lss="trms">modern period <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>**ls>satan<lgc clss='lgc'> = lgc>the principal lss="trms">authority of the lss="trms">natural lss="trms">worldls clss='strcls'>**ls>, “master of the knowllss="trms"nttrm="knowledge,Knowledge">edge of lss="trms">natural properties and the lss="trms">techniques of their lss="trms">instrumentalization” <lgc clss='lgc'>=/=lgc> lss="trms">techniques of the healer <lgc clss='lgc'>=/=lgc> lss="trms">lss="trms">empirical lss="trms">instruments
lrg>
(l clss="ppl">de Certeaul> observed that) every exercise of trained judgment is lss="trms">authorized through the <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>dark<lgc clss='lgc'>:lgc> ratifying force of theology
ls clss='strcls'>**ls>dark forces <lgc clss='lgc'>--lgc>ratify<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> al l forms of lss="trms">natural expertisels clss='strcls'>**ls>

mastery of nonsense <lgc clss='lgc'>--lgc>driving<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> confirming the suspicion of witchlss="trms">craft<lgc clss='lgc'> = lgc>a form of non-knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>==lgc>opens<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a gap in knowing (lss="trms">specifical ly, ‘who’)

<lrg clss="large lg78" stl="font-size:117%">
line of accusation that was quite common in the early lss="trms">modern period <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “the desperate search for the cause of what was other wise an unexplained il lness or misfortune was frequently the catalyst for lss="trms">specific witchlss="trms">craft accusations between friends, acquaintances, and often between family lss="trms">members themselves”
16th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this violence now bore the sanction of both secular and lss="trms">religious institutions (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> peasant lss="trms">complaints of maleficium زيان <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> human beings have been suffering misfortune, il lness, and death long before the power of the witch was felt during this time)

Dominican order <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> aggressively promoting the cult of the virgin, to the status of the “perfect” woman <lgc clss='lgc'>{lgc>elevating the status of sexual lss="trms">neurosis to a virtue<lgc clss='lgc'>}lgc> <lgc clss='lgc'>=/=lgc> lustful credulous lss="trms">nature of common women (who were often aslss="trms">sociated with the temptations of Eve)

ls clss='strcls'>*ls>conflicted status of womenls clss='strcls'>*ls>
<lsts clss="lsts lst1">•in lss="nms">Häxan <lgc clss='lgc'>--lgc>through<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sternly patrilineal visual motifs (condescension <lgc clss='lgc'>+lgc> bemusement <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> frail <lgc clss='lgc'>+lgc> hysterical)
lsts> <lsts clss="lsts lst1">•in lss="nms">ajayeb lss="trms">bestiary <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
lsts>

(lss="nms">Häxan's) witch hunters act in lss="trms">accordance with their own procedures for investigating truth and falsehood and not simply out of malice, fear, or stupidity

the inquisitor priest/friar (within the realm of their own assumptions about the lss="trms">world) were dedicated to investigating and verifying the claims <lgc clss='lgc'>[lgc>of the accused witch) <lgc clss='lgc'>=/=lgc> (mainstream depiction of inquisitors as) gul lible, fanatical, overtly misogynistic

(during the witch craze) ls clss='strcls'>**ls>desire to believe <lgc clss='lgc'>=/=lgc> simple beliefls clss='strcls'>**ls>
despite the unbelievable scope of demonic power, the inquisitors must believe that what the young maiden is reporting is possible

ls clss='strcls'>****ls>important changes in the legal lss="trms">systems in europe wel l into the 14th century<lgc clss='lgc'>:lgc> proffering a formal indictment against another individual required the plaintiff to submit to an accusatory form of criminal procedure. (derived from Roman law) this procedure presumed such offenses as ls clss='strcls'>*ls>lss="trms">matters between the accused and accuserls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss='thdf'>the idea that “crime” was a lss="trms">matter between lss="trms">society and the accused did not exist (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the lss="trms">presentday distinction between criminal and civil lss="trms">complaints meaningless)
raising a formal lss="trms">complaint required<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•the accuser to furnish proof of the al legation
lsts> <lsts clss="lsts lst1">•to submit to severe penalties agreed in advance if the judge was unconvinced of the lss="trms">complaint's merit
lsts> ls clss='strcls'>*ls>it was complex, expensive, and very risky to enter into this formal framework in order to address disputes or everyday injusticesls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> most ordinary people did not do so, choosing instead to pursue local and less formal modes of redress

15th and 16th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this procedure changed dramatical ly (with the emergence of the witch in europe)
<lsts clss="lsts lst1">•witch was understood as an lss="trms">agent of satan
lsts> <lsts clss="lsts lst1">•lss="trms">responsibility of civil and lss="trms">religious lss="trms">authorities to protect pious christians (from a power that would overwhelm the faithful regardless of their individual acts, intentions, or beliefs)
lsts>
inchoate suspicion (of the fearful, the resentful, the spiteful) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> reporting <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inquisitors (lss="trms">positioned as experts) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> take this suspicion forward administratively <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>impersonal lss="trms">sociological sensels clss='strcls'>*ls> (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> an lss='thdf'>example of Weberian rationalization)

to suspect someone of maleficium was not new <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (in witch accusations) lss="trms">authorities were now eager to act on suspicions in dependently

unresolved sexual desires <lgc clss='lgc'>+lgc> such passion would be redirected in pathological, lss="trms">perverse manner <lgc clss='lgc'>==lgc>lss="nms">Häxan<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> witch accusations

the film emphasizes the crucial role sex played in discerning what constituted witchlss="trms">craft and its status as a knowable lss="trms">category of (malefic) human practice

a great deal of demonological thinking was devoted to justifying the fact that civil and Church officials, despite their fears, by and large were not bewitched

fol lowing satan's idiom...
lrg>
lss="nms">Häxan's tortured lss="trms">relation to “the truth”
the lss="trms">question of lss="trms">lss="trms">empirical certainty and reenactment haunts the status of the film as evidence
lrg>
ls clss='strcls'>*ls>acting the ideal type breathes life into the emptied, cliched figurels clss='strcls'>*ls> <lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•Christensenrelying on the fact that the truth of the witch wil l take its most visible form by acting her out lss="trms">mimetical ly (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> Christensen chooses to “play” satan using his idiom to breathe life into his witch)
lsts> <lsts clss="lsts lst1">•Flaherty knew that the lss="trms">visceral force of Nanook of the North depended on the felicity of his Inuit lss="trms">interlocutors reenacting themselves
lsts>

<lrg clss="large lg22" stl="font-size:132%">

<lrg clss="large lg82" stl="font-size:110%"> Christensen seems to be offering a cure for the ls clss='strcls'>*ls>secularized christian blindnessls clss='strcls'>*ls> at the heart of ls clss='strcls'>*ls>lss="trms">positivist human lss="trms">sciencels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> his audience is pul led in “through a lens of lss="trms">science <lgc clss='lgc'>=/=lgc> as misguided inquisitors”

working with ls clss='strcls'>*ls>lss="trms">figurative givens of witches and demonsls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>lss="trms">formulate<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> visual thesis (about uncanny, mobile power)

etchings into a lss="trms">material
carving outlines into the image of figures that have been hiding in plain sight

<lrg clss="large lg74" stl="font-size:106%"> beautiful ly lss="trms">composed tableau of the torture chamber
static plane of the tableau <lgc clss='lgc'>=/=lgc> sense depth signify an open or free space

totality of (depicted) violence <lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>>lgc> lss="trms">composed alterity of the slss="trms">cene's stylss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">listic corlss="trms">respondence between accused and inquisitor

(Christensen's lss="trms">method of) oscil lating rhythm between tableau and face
lss="prgrph">-suppressing perspective and depth of field in favor of a continuous lss="trms">affective movement as expressed in the face
<lgc clss='lgc'>--lgc>l clss="ppl">Baxstroml><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="nms">Häxan is not grounded in a setting here; it is grounded in the forms of life lss="trms">present in the shot

sense of corporeal alienation from herself <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inhabit a script not her own <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> critical to the “success” of witchlss="trms">craft confessions

witch stereotype<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">Wild Ride
lsts> <lsts clss="lsts lst1">•pact with the Devil solemnized through sexual lss="trms">intercourse-
lsts> <lsts clss="lsts lst1">•cannibalism
lsts> <lsts clss="lsts lst1">•دیگ cauldron as the locus of the rite
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>massed, coordinated, female lss="trms">nature of witchlss="trms">craftls clss='strcls'>*ls>
lsts>

judicial machinery of a witch trial required evidence of criminal acts that (by delss="trms">finition) could not be witnessed

in lss="nms">Häxan
lss="prgrph">-the power of cinema to witness exceeds that of the witch hunter
lss="prgrph">-what it does is “worse” than lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigging the truth <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> it aligns itself (not with a concept of truth or the real but) with the power of the witch

(lss="nms">Häxan and many criminal lss="trms">story films) works through lss="trms">instruments of knowing rooted in the ls clss='strcls'>*ls>dynamics of the confessionls clss='strcls'>*ls>
lss='at'>#lss="nms">ajayeb lss="trms">storytel ling

...lss="trms"nttrm="cluster,club">clumsily rendered, the wlss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggling demons reflect an lss="trms">interesting set of variations to the witch stereotype, both lss="trms">ontological ly and visual ly
(Maria giving birth to demon lss="trms">children)

Thomas Aquinas's theorization of the ls clss='strcls'>*ls>virtual bodiesls clss='strcls'>*ls> (of angels)
lss="prgrph">-angels do not need bodies for their sake but for ours <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> unlss="trms">natural couplings could produce lss="trms">children, but that the bodily essence of devils would rule out the possibility that these lss="trms">children would themselves be demons

16th century lss="trms">author primarily concern with Satan's ability to manipulate and lss="trms">pervert lss="trms">language (inlss="trms"nttrm="cluster,club">cluding lss="trms">erotic lss="trms">language)

lss="trms">wild flowing hair of the women <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a common visual lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor for sexual promiscuity and disorder

images of cannibalss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">listic night witches were explicitly a demonological variation on long-standing popular conceptions

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xxxxxx

<lrg clss="large lg66" stl="font-size:119%">
persistence of witchlss="trms">craft
how witchlss="trms">craft might stil l exist as more than just one of many choices available on a personal empowerment “menu”
lss="prgrph">-how rituals pertaining to magic came to be understood as a problem of knowllss="trms"nttrm="knowledge,Knowledge">edge

ls clss='strcls'>*ls>magic binds forces that would otherwise overflow lifels clss='strcls'>*ls>
a great subterranean need to “bind” forces that would otherwise exert themselves with impunity and without any greater explanation or meaning
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> enacting a delss="trms">historification of a form of life that would otherwise be overwhelmed by the brutal timeliness of lss="trms">historical being
l clss="ppl">Baxstroml> > de l clss="ppl">Martinl>o, Janet

making the precarity of our lss="trms">presence an object of knowllss="trms"nttrm="knowledge,Knowledge">edge

(firm unlss="trms">questioning belief <lgc clss='lgc'>=/=lgc>) local doubt <lgc clss='lgc'>--lgc>sustins<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witchlss="trms">craft (in Buli -Bubandt)
...face off with a persistent, seemingly eternal, spectral threat

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
lrg>
Rol ley

an anatomical (not geographical knowllss="trms"nttrm="knowledge,Knowledge">edge, diabolical atlas) demonological understanding

Renessancian lss="trms">world encounters <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> geo
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>Renaissance<lgc clss='lgc'>:lgc> the age of demonology, the age of lss="trms">cosmographic revolution (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">nature of lss="trms">causality)
lss="prgrph">-lss="trms">presence of the devil in geographical space
lss="prgrph">-comlss="trms">posite and cross-disciplinary lss="trms">network of nonhuman lss="trms">causality and transmedia lss="trms">writing <lgc clss='lgc'>[lgc>demonologists <lgc clss='lgc'>+lgc> lss="trms">cosmographers <lgc clss='lgc'>+lgc> lss="trms">travel lers<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•demonology<lgc clss='lgc'>:lgc> identifiable shared discursive field <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Baxstroml>
lsts> <lsts clss="lsts lst1">•demon <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> gunpowder (lss="trms">according to Rabelais and others) is the diabolical element amongst the classic tricolon<lgc clss='lgc'>:lgc> gunpowder, the nautical compass, and the printing press
lsts>
emergence of a lss="frds scrmbld"nttrm="Christianson">Christian lss="trms">science of the devil (in the medieval West) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> liberation of demons (from supralunar to sublunar <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> into earthly realms)

Sabbat<lgc clss='lgc'>:lgc> an outpost of hel l very much belonging to this lss="trms">world

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

ls clss='strcls'>*ls>finding ghost is what we are al l here forls clss='strcls'>*ls>

<lrg clss="large lg86" stl="font-size:103%"> ...nagging mischief they cause can turn deadly
violently jerks the body of the medium around
occasional ly threatening or attacking onlookers

“keep filming” one of the old women whispers behind me <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> i do what i am told<lgc clss='lgc'> = lgc>i do exactly what i want to do

lss="trms">anthropologist<lgc clss='lgc'> = lgc>i cannot directly “see” the demon or the spirit <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> what i am told to see, lss='at'>@lss="nms">apass lss='at'>#feedback<lgc clss='lgc'>]lgc>, but i am convinced that they are there

(lss="nms">ajayeb <lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) older practices of defining lss="trms">social facts and the discovery, lss="trms">interpretation, and delss="trms">finition of the lss="trms"nttrm="already,spread">read <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (roots of the predislss="trms">position of research<lgc clss='lgc'>:lgc>) to sense, lss="trms">interpret, and eventual ly master forces that appear to be nonsensical and yet are held to be essential to the reality of everyday lss="trms">social life

<lgc clss='lgc'>[lgc>mad:<lgc clss='lgc'>]lgc> lss='thdf'>the notion of ls clss='strcls'>*ls>irrationalls clss='strcls'>*ls> as a privileged space in medical discourses (in France in the 19th century) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> 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”

(l clss="ppl">Baxstroml>'s work on witch craze <lgc clss='lgc'>[lgc>in 16th century<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>arguing<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) the problem of establishing proof in reference to the invisible forces has durably shaped our modes of investigating human lss="trms">social and cultural life

<lgc clss='lgc'>[lgc>lss="nms">lss="nms">ajayebnameh <lgc clss='lgc'>=/=lgc><lgc clss='lgc'>]lgc>
lss="trms">social or cultural lss="trms">anthropology in the 21st century<lgc clss='lgc'> = lgc>(human lss="trms">sciences’ contemporary equivalent of the) ls clss='strcls'>*ls>old efforts to master the invisiblels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc>test <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> felicitous information as to the “true” lss="trms">nature of obscure forces and their operations within lss="trms">lss="trms">empirical real-lss="trms">world contexts<lgc clss='lgc'>}lgc>

<lgc clss='lgc'>[lgc>lss="nms">ajayeb<lgc clss='lgc'>:lgc> (part of the lss="trms">histories of)<lgc clss='lgc'>]lgc> lss="trms">systematic, lss="trms">lss="trms">empirical investigation of strange events, singularities, miracles, and other types of staple lss="trms">phenomena <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss="trms">scientific lss="trms">method and the forms of knowllss="trms"nttrm="knowledge,Knowledge">edge that emerged as the foundation of an ensemble of ls clss='strcls'>*ls>lss="trms">sciences proper to humansls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> yet has been unable to expel (the unprovable forces) considering the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins and forms of human diversity

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="trms">anthropology<lgc clss='lgc'>:lgc> the desire to credibly master nonsense

<lgc clss='lgc'>[lgc>with lss="nms">ajayeb studies i am learing to be<lgc clss='lgc'>]lgc> able to argue for a lss="trms">world below the threshold of perception (of medicine, biology, physics <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> defined their lss="trms">relation to the nonsensical via a ls clss='strcls'>*ls>visibility to comels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> <lgc clss='lgc'>[lgc>lss="trms">embodied in new lss="trms">technologies:<lgc clss='lgc'>]lgc> photograph, microscope, telescope)

l clss="ppl">Deleuzl>e <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> when lss="trms">writing of lss="trms">communication between heterogeneous lss="trms">systems <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>we must pay attention to<lgc clss='lgc'>]lgc> what is this lss="trms">agent, this force which ensures lss="trms">communicationlss='qstn'>? (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> role of lss="trms">difference and resemblance)

forensic lss="trms">anthropology

<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
lss="trms">imaging and lss="trms">imagining lss="trms">technologies

the confusion of the lss="trms">lss="trms">empirical (knowllss="trms"nttrm="knowledge,Knowledge">edge lss="trms">traversed by our everyday observations, sensations, passions) and the transcendental (construction of an ideal knower, now it is the queer) in lss="nms">apass

figure of man foundational to the human lss="trms">sciences <lgc clss='lgc'>[lgc>did not exist in classical thought <lgc clss='lgc'>~lgc> lss="nms">ajayeb<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>move-to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">lss="trms">empirical ly institute the experience, witnessing, and testimony of an individual human subject<lgc clss='lgc'> = lgc>ls clss='strcls'>*ls>the central linking relay between evidence, judgement, and the realls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the ability of a human being alone to serve as the sole source of evidence in an investigation of “the real” (lss='at'>#feedback) <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> Gilgamesh<lgc clss='lgc'>]lgc>
(in Qazwini's lss="nms">lss="nms">ajayebnameh the testimony of an individual human subject is ambiguous)

(l clss="ppl">Baxstroml> <lgc clss='lgc'>+lgc> l clss="ppl">l clss="ppl">Foucaultl>l>) ls clss='strcls'>*ls>insist on rooting our form of knowllss="trms"nttrm="knowledge,Knowledge">edge in the figure of the human being and the human being alone <lgc clss='lgc'>--lgc>yet<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> our gaze is continual ly drawn to a host of beings and lss="trms">phenomena (the witch, the spirit, the shaman, etc.) that cannot properly be enlss="trms">folded back within this figurels clss='strcls'>*ls>

lss="trms">fabled delss="trms">finition (lss='at'>@lss="nms">apass lss="trms">relationship with defining)

lss="trms">fable of lss="trms">anthropology (a dislss="trms">position with regard of the lss="trms">interlocutor other as truly “other”) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
“This goal is, briefly, to grasp the native's point of view, his lss="trms">relation to life, to realise his vision of his lss="trms">world. We have to study man, and we must study what concerns him most intimately, that is, the hold which life has on him. In each culture, the values are slightly lss="trms">different; people aspire after lss="trms">different aims, fol low lss="trms">different impulses, yearn after a lss="trms">different form of happiness. In each culture, we find lss="trms">different institutions in which man pursues his life-lss="trms">interest, lss="trms">different customs by which he satisfies his aspirations, lss="trms">different lss="trms">codes of law and morality which reward his virtues or punish his defections. To study the institutions, customs, and lss="trms">codes or to study the behavior and mentality without the subjective desire of feeling by what these people live, of realising the substance of their happiness—is, in my opinion, to miss the greatest reward which we can hope to obtain from the study of man.” -George Stocking

...the field-worker must, under the siglss="trms">nature of lss="trms">science, achieve the cultivated, sensed point of view of the other
lss='at'>@lss="nms">apass lss='at'>#feedback (a privileged lss="trms">relation with the unknown <lgc clss='lgc'>[lgc>of the other artist to whom one gives feedback<lgc clss='lgc'>]lgc>)

(l clss="ppl">Baxstroml><lgc clss='lgc'>:lgc>) witch hunt<lgc clss='lgc'> = lgc>experiential engagement with nonsense

Malinowski <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how can the invisible be forced into visibility or sensibilitylss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•connect the study of diverse human lss="trms">social practices to the seemingly nonsensical lss="trms">worlds of gods, spirits, and witches that were offered as explanations
lsts> <lsts clss="lsts lst1">•countering hierarchical and polygenetic theories of diversity
lsts> <lsts clss="lsts lst1">•appropriate lss="trms">lss="trms">empirical tests in the face of the doubled, impossible object of knowllss="trms"nttrm="knowledge,Knowledge">edge
lsts>
ls clss='strcls'>*ls>lss="trms">method<lgc clss='lgc'> = lgc>cultivated ability to lss="trms">craft experience and testimony into a “sensible” explanation of what otherwise would simply be ruled out as “nonsense”
lrg>
15th century Europe ecclesiastical crisis<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•demons going viral (the viral proliferation of demonic power beyond the grasp of human intuition and thought)
lsts> <lsts clss="lsts lst1">•proliferation of witches (within the general population)
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> growing power of Satan on earth <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (sign of impending) apocalypse
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> growing fear and great doubt <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> like today!<lgc clss='lgc'>]lgc>

Mal leus Maleficarum (on witchlss="trms">craft, a revolution in early middle ages) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lstsrd clss="lstsrd">1. local lss="trms">relation between investigative procedures
lstsrd> <lstsrd clss="lstsrd">2. constitution of evidence
lstsrd> <lstsrd clss="lstsrd">3. assertion of a fact
lstsrd> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> expertise in lss="trms">matters real but invisible

16th century notions of the lss="trms">positive element of seeing witches, sorcerers, and Satan himself

God's apparent absence ls clss='strcls'>*ls>in times of great change and strifels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an ls clss='strcls'>*ls>lss="trms">interpretive expertisels clss='strcls'>*ls> over the concrete, secondary manifestation of God's reality (was reassuring) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a relief to the pious believer <lgc clss='lgc'>:lgc> “God's embrace of life <lgc clss='lgc'>=/=lgc> devil's embrace of life” <lgc clss='lgc'>=/=lgc> Heretics managed God's absence without that oplss="trms">position (a luxury to lss="trms">imagine such a lss="trms">world was denied to most of the people in that period, also denied to the lss="trms">modern subject of the secular lss="trms">present)

how does one know who is real ly hearing the prayers <lgc clss='lgc'>[lgc>of the faithful<lgc clss='lgc'>]lgc>lss='qstn'>?
devil overhearing and lss="trms">interfering with even the most intimate lss="trms">communications

inquisitor <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> 16th century lss="trms">questions of theology (in a lss="trms">world where the lss="trms">trappings of belief are everywhere but there is no incontrovertibly visible evidence of god's...)

demonologists of the 15th and 16th century were not sure about<lgc clss='lgc'>:lgc>
god
man
witch<lgc clss='lgc'>:lgc> the lss="trms">abyss between god and man<lgc clss='lgc'> = lgc>a kind of proof, a reassurance that the evil of the lss="trms">world can be explained (through the various iterations of satan's power)

demonologist <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 ot me!”

ls clss='strcls'>***ls>desire to believe <lgc clss='lgc'>=/=lgc> (simple) beliefls clss='strcls'>***ls>
<lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>'desire to believe’ and ‘belief'<lgc clss='lgc'>]lgc> were not the same during the time of the witch craze
lsts> <lsts clss="lsts lst1">•were not the same in the fast-evolving discourses of the human lss="trms">sciences of the 19th century and early 20th century
lsts> <lsts clss="lsts lst1">•are not the same today
lsts>

lss='at'>@lss="nms">apass<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. the general tendency to remain an artist <lgc clss='lgc'>~lgc> a myth, an effect, a warrior
lstsrd> <lstsrd clss="lstsrd">2. to make anomaly the law عمومیت استثنا
lstsrd>

hearing the name of the witch <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> subject to stict verification
demonologists and inquisitors at this time desired proof <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> viral proliferation of the witch came to provide that proof

ls clss='strcls'>***ls>lss="trms">interrogation under torture<lgc clss='lgc'> = lgc>an experimental form of knowing in crisisls clss='strcls'>***ls> <lgc clss='lgc'>[lgc>lss='at'>#lss="trms">styles of knowing<lgc clss='lgc'>]lgc>
confession <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc> ls clss='strcls'>*ls>status of witnessing<lgc clss='lgc'> = lgc>a form of truthls clss='strcls'>*ls> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> Boyle's New Experiments 1660 revolutionized practical experimental procedures in the laboratory (for gernerations to come...)
<lsts clss="lsts lst1">•experiments such as the trial by water delss="trms">monstrates a deep (if not misguided) ls clss='strcls'>*ls>appreciation of cause-and-effect lss="trms">relationsls clss='strcls'>*ls> relative to the invisible forces at work in the lss="trms">natural lss="trms">world (<lgc clss='lgc'>=/=lgc> inlss="trms">difference to the truth, retreat into superstition) <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> rendering of such procedures in expressive works of ls clss='strcls'>*ls>artls clss='strcls'>*ls> (indispensable to nascent protolss="trms">science <lgc clss='lgc'>--lgc>today<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an essential element of lss="trms">science's ability to express truth)
lsts>
<lrg clss="large lg50" stl="font-size:132%">
_<lgc clss='lgc'>+lgc>ls clss='strcls'>***ls>'`<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>/!=-lgc><lgc clss='lgc'><lgc clss='lgc'>~lgc>>lgc>

ls clss='strcls'>***ls>the logic of gathering evidencels clss='strcls'>***ls>
(fundamental lss='thdf'>assumption of lss="trms">anthropology<lgc clss='lgc'>:lgc>)
<lgc clss='lgc'>[lgc>asserted by lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl:<lgc clss='lgc'>]lgc> lss="trms">ontological lss="trms">difference between the nonsensical lss="trms">world of “primitives” and the lss="trms">science of Western research <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>“natives” could not (or would not) produce a “proper” explanation of the forces around them or their own beliefs and motivations in lss="trms">relation to these forcesls clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> testimony <lgc clss='lgc'>+lgc> experience became essential tools for ethnographers)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>***ls>encounter between reselss="trms"nttrm="search">archer and subjectls clss='strcls'>***ls> <lgc clss='lgc'>[lgc>was never that of good faith lss="trms">intercultural sharing<lgc clss='lgc'>]lgc> <lgc clss='lgc'>==lgc>constituted<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a series of severe tests (by which the reselss="trms"nttrm="search">archer could gather necessary lss="trms">lss="trms">empirical evidence in order to make a felicitous truth statement regarding what was “real ly” at play)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the nonsense to be mastered shifted from the demonic (<lgc clss='lgc'>~lgc> incredible forces at play for the inquisitor ديوى) <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ديوانه the misguided tal l tales fo the native
<lgc clss='lgc'>-<lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc>lgc><lgc clss='lgc'>{lgc>this is relevant for artistic research environment, encounter/friction between lss="trms">different lss="trms">styles of knowing
lss='at'>#feedback<lgc clss='lgc'>:lgc> mastering the nonsense of the other artist-reselss="trms"nttrm="search">archer
lss='at'>@lss="nms">apass, research lss="trms">presentation<lgc clss='lgc'>:lgc> misguided tal l tales artists tel l themselves<lgc clss='lgc'>}lgc>

<lgc clss='lgc'>[lgc>lss='at'>#feedback as passion<lgc clss='lgc'>]lgc>
l clss="ppl">Avitall> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a passion or experience without mastery, without subjectivity, testimony, as passion, always renders itself vulnerable to doubt
(<lgc clss='lgc'>[lgc>lss='qstn'>?can we think of<lgc clss='lgc'>]lgc> artistic feedback as a) ls clss='strcls'>*ls>slss="trms">cene of ethnographic encounterls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a kind of ls clss='strcls'>*ls>antagonistic trialls clss='strcls'>*ls> (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ethnographer)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (in this context) fieldwork <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge of hauntings <lgc clss='lgc'>+lgc> other nonsense that is itself haunted <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> what gives testimony its power of fact <lgc clss='lgc'>{lgc><lgc clss='lgc'>--lgc>l clss="ppl">Derridl>a<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> if testimony truly resolves as certainty or mere information, it would lose its function as testimony <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> testimony must al low itself to be haunted<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>testimony<lgc clss='lgc'>:lgc> visualization of what cannot normal ly be seen

<lrg clss="large lg78" stl="font-size:119%"> <lgc clss='lgc'>[lgc>my misunderstanding of ethnography <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> my approach to giving and receiving feedback <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the workshop i gave ‘little lss="trms">fables of practice'<lgc clss='lgc'>]lgc> ls clss='strcls'>*ls>(your) ‘fact’ must al low itself to be parasitized by precisely what it exlss="trms"nttrm="cluster,club">cludes from its inner depths, of being a lss="trms">fablels clss='strcls'>*ls>

the picture of reselss="trms"nttrm="search">archer's humanity (lss='at'>@lss="frds scrmbld">Sana)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•reselss="trms"nttrm="search">archer<lgc clss='lgc'> = lgc>detective, examining magistrate دادرس
lsts> <lsts clss="lsts lst1">•crime<lgc clss='lgc'> = lgc>fact
lsts> <lsts clss="lsts lst1">•guilty<lgc clss='lgc'> = lgc>lss="trms">interlocutor (in reality they guide you into <lgc clss='lgc'>[lgc>often organized<lgc clss='lgc'>]lgc> labyrinths)
lsts> <lsts clss="lsts lst1">•inquest<lgc clss='lgc'> = lgc>strategic operation
lsts>
ls clss='strcls'>**ls>the lss="trms">imaginative results of “I witnessing”ls clss='strcls'>**ls>
lss='at'>@lss="nms">apass <lgc clss='lgc'>[lgc>what we do mainly is<lgc clss='lgc'>]lgc> witnessing eachother's works and mode of existence
<lgc clss='lgc'>+lgc> paradoxical necessity of an expressive element

testimony <lgc clss='lgc'>+lgc> experimental results <lgc clss='lgc'>+lgc> expert inquisitorial lss="trms">interpretation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (an early versoin of) ‘case study’ <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> formation of ‘general law’

ls clss='strcls'>*ls>inquisitorial strategiesls clss='strcls'>*ls> (developed in the human lss="trms">sciences from the 19th century onward)<lgc clss='lgc'>:lgc> جزء به کل ”(close analysis of) salient individual cases <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> hidden tendencies visible” <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> and is abused in lss="trms">storytel ling<lgc clss='lgc'>]lgc>

<lgc clss='lgc'>[lgc>in both lss="trms">science and art<lgc clss='lgc'>]lgc> seeking to move away from ls clss='strcls'>*ls>reliance on lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysicsls clss='strcls'>*ls> to a ls clss='strcls'>*ls>reliance on verifiable detailsls clss='strcls'>*ls> (in their own expressions)

acknowledging satan's unlss="trms">questioned power <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>doubt<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> truth-value of statements made by unlearned witnesses

ls clss='strcls'>*ls>possessionls clss='strcls'>*ls> (confessions of another lss="trms">sort)
confessions that were not ‘procured’ <lgc clss='lgc'>[lgc>ritualized torture of the witch trial to generate evidence<lgc clss='lgc'>]lgc> but rather ‘volunteered’ and ‘enacted’ (without the aid of inquisitor)
<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> individual turmoil (<lgc clss='lgc'>=/=lgc> juridical manipulation)
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> medicalization (of the invisible forces) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (a new mode) ls clss='strcls'>*ls>didactic lss='and'>& forensicls clss='strcls'>*ls>

17th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a shift in the lss="trms">lss="trms">empirical approach to invisible forces

clinical hysteria <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> fascination with a power that (by delss="trms">finition) destabilizes binaries such as inner/outer

lss='at'>@lss="frds scrmbld">Pierre, lss="nms">apasslss='qstn'>? lss='at'>#feedback
ls clss='strcls'>****ls>lss="trms">symptomology<lgc clss='lgc'>:lgc> discovering without learningls clss='strcls'>****ls>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> physicians in lss="trms">relation to haunted nun, mobilized by attention, considers the deployment of a knowllss="trms"nttrm="knowledge,Knowledge">edge in the new and visible form of an appearing <lgc clss='lgc'>[lgc>of the other's nonsenses (<lgc clss='lgc'>~lgc> artwork <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the object of feedback<lgc clss='lgc'>:lgc> an inconsistent invisible object of inquiry renamed and relss="trms">imagined by the feedback)<lgc clss='lgc'>]lgc>

Charcot <lgc clss='lgc'>[lgc>in his storied career of the father of lss="trms">modern lss="trms">neurology<lgc clss='lgc'>]lgc> dealing with lss="trms">relations between lss="trms">religious ecstasy, magic, witchlss="trms">craft, and “nervous disease” <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> great doctor's decision to compile <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> discernible

<lsts clss="lsts lst1">•weyer <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> appealed to people's better lss="trms">nature and reason
lsts> <lsts clss="lsts lst1">•Bournevil le <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> appealed to an appraisal of lss="trms">history in service of a project on lss="trms">modernity
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to delss="trms">monstrate the precariousness of lss="trms">interpretation lss='and'>& the consequences of ignorance
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (errors of) demonologists and exorcists rooted in (what was characterized as) the mistaken conceptualization of their object of investigation

now antiquated ls clss='strcls'>*ls>forms of inquiryls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> 16th century's witch-hunting and exorcism of spirits <lgc clss='lgc'><lgc clss='lgc'>~lgc>/=lgc> 19th century's clinical studies of nervous il lness <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> conceptual scaflss="trms">folding of the emergent lss="trms">science (by Charcot and his students) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>visible effects of primary invisible forcesls clss='strcls'>*ls> involved a ls clss='strcls'>*ls>long term labor of lss="trms">social lss="trms">interpretationls clss='strcls'>*ls> that required the mutation of old lss="trms">categories and the creation of new ones...
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (19th century's new delss="trms">finition of the) witch<lgc clss='lgc'>:lgc> misdiagnosed hysterics of the middle ages <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>{lgc> susceptibility of women to witchlss="trms">craft <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> “feminine weakness” <lgc clss='lgc'>}lgc>

physical signs of witchlss="trms">craft recorded centuries earlier <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> detailed indexing of lss="trms">symptoms such as<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">religious ferver and stigmatization
lsts> <lsts clss="lsts lst1">•psychosomatic indicators such as blue edema or swel ling with local cyanosis and hypothermia and autographic skin (that would appear intensely red after touch)
lsts>

primitive practices <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> the word “medicine” (derived from the name Medea<lgc clss='lgc'>:lgc> the mother of witchlss="trms">craft)

<lsts clss="lsts lst1">•epilepsy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the sacred disease (<lgc clss='lgc'>[lgc>perceived<lgc clss='lgc'>]lgc> to result from hostile magic <lgc clss='lgc'>--lgc>rethought<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to result in terms of individual physiological disorder)
lsts> <lsts clss="lsts lst1">•hysteria <lgc clss='lgc'>[lgc>from the lss="trms">greek “uterus"<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> hold a special place in the moral lss="trms">imaginary
lsts>
indigent madwoman<lgc clss='lgc'>:lgc> in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian lss="trms">society's “least favored classes” <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">l clss="ppl">Foucaultl>l><lgc clss='lgc'>]lgc>) were kept in lss='trgt hghlght 1'href='?q=L'>La Force prison, a second Bastil le, in Paris
<lgc clss='lgc'>=/=lgc> the nuns and devoted female lss="trms">members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or lss="trms">neurologic olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin

ls clss='strcls'>***ls>(Ulrich Baer > l clss="ppl">Baxstroml><lgc clss='lgc'>:lgc>) Charcot <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> transformation of ls clss='strcls'>*ls>tableau vivantls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>tableau cliniquels clss='strcls'>*ls> <lgc clss='lgc'>:lgc> a hysterical reliving of the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">symptom and reframed trauma that attempted to suspend the two temporalities (real <lgc clss='lgc'>+lgc> lss="trms">imagined) in the same imagels clss='strcls'>***ls>
<lgc clss='lgc'>[lgc>lss="frds">Sina <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>tableau critiquels clss='strcls'>*ls> <lgc clss='lgc'>:lgc> lss='qstn'>?lss='qstn'>?<lgc clss='lgc'>]lgc>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Freudl> and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria

Acta Sanctorum <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Attarl>'s tazkirat <lgc clss='lgc'>~lgc> hagiography<lgc clss='lgc'>]lgc>
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed lss='at'>@lss="frds scrmbld">Bryana

(aslss="trms">sociated with) possession<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•anesthesias
lsts> <lsts clss="lsts lst1">•amnesias
lsts> <lsts clss="lsts lst1">•subconscious acts
lsts> <lsts clss="lsts lst1">•lss="trms">somnambulisms
lsts> <lsts clss="lsts lst1">•fixed ideas
lsts> <lsts clss="lsts lst1">•
lsts>

ls clss='strcls'>***ls>conceptual ly arranged lss="trms">abyss between outer and inner states <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>lss="trms">literal mastery of nonsensels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> gaining lss="trms">lss="trms">empirical purchase over forces openly acknowllss="trms"nttrm="knowledge,Knowledge">edged to be invisible and insensible in themselvesls clss='strcls'>***ls>
<lsts clss="lsts lst1">•the exorcists (building upon the lss="trms">techniques of inquisitors and witch-hunters) take on possession acted as the ls clss='strcls'>*ls>bridge across this lss="trms">abyssls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•the lss="trms">neurologists and psychologists draw unknowable forces out of the inner voids via the ls clss='strcls'>*ls>lss="trms">symptomls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>Malinowski<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witches, spirits, demons acting as middlemen and guids (<lgc clss='lgc'>=/=lgc> explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
lsts> <lgc clss='lgc'>-<lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc>lgc> (l clss="ppl">Baxstroml>'s lss="trms">anthropological insight is useful in artistic feedback, for) in lss="nms">apass<lgc clss='lgc'>:lgc> (we use exorcist lss="trms">technique <lgc clss='lgc'>+lgc> clinical lss="trms">symptomology) to bridge across the lss="trms">abyss between the artwork and artist (<lgc clss='lgc'>~lgc> the lss="trms">enunciation and lss="trms">enunciator) <lgc clss='lgc'>--lgc>lss="frds">Sina<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ‘lss="trms">enunciation is the guide to an lss="trms">enunciator’ lss='at'>#feedback

lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl's haughty binarized “us and them” (his focus on “the primitive” as a lss="trms">category of lss="trms">social analysis and his insistence upon an unbridgeable lss="trms">epistemic gap) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> darker lss="trms">history of human lss="trms">sciences<lgc clss='lgc'>:lgc> an embarrassing lss="trms">historical curiosity... ls clss='strcls'>*ls>an unsunstainable lss="trms">positionls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">Baxstroml><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl lost his lss="trms">position in th canon because the logic of his arguments regarding the forces that shaped the life-lss="trms">worlds of non-western people denied the possibility of a field reselss="trms"nttrm="search">archer's being able to assume the ls clss='strcls'>*ls>point of viewls clss='strcls'>*ls> of the native in the bold manner that Malinowski declared was not only possible but actual ly the highest aspiration for lss="trms">anthropology <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> also the aspiration for critical feedbacklss='qstn'>?<lgc clss='lgc'>]lgc>

lrg>
(counterlss="trms">epistemological) lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl <lgc clss='lgc'>=/=lgc> Malinowski <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>feedback<lgc clss='lgc'>:lgc> an art of engagement informed by critical relatedness and) ls clss='strcls'>**ls>lss="trms">anthropological expertise grounded in the careful cultivation of a ls clss='strcls'>*ls>lss="trms">sympathetic knowllss="trms"nttrm="knowledge,Knowledge">edge of the otherls clss='strcls'>*ls> as a way of lss="trms">lss="trms">empirical ly knowing that otherls clss='strcls'>**ls> <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>lss="trms">method of lss="trms">sympathetic aslss="trms">sociationls clss='strcls'>*ls>

in lss="nms">apass <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the laboratory of the times located in the person of the reselss="trms"nttrm="search">archer himself

grounded lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl's lss="trms">science in the real <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> he rejected a focus on a knowable singular subject in favor of a lss="trms">science based on the ability to detect and lss="trms">interpret the invisible forces that worked to produce a particular “mentality” <lgc clss='lgc'>[lgc>of the artist in the case of bad feedback<lgc clss='lgc'>]lgc>
(lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl's mistake<lgc clss='lgc'>:lgc>) lss="trms">systematic lss="trms">interrogation and il lumination of mobile invisible forces that produced beings whol ly unlike us <lgc clss='lgc'>=/=lgc><lgc clss='lgc'>{lgc> lss="trms">method of lss="trms">sympathetic aslss="trms">sociation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> participant observation<lgc clss='lgc'>:lgc> the felicity of evidence produced through the qualitative experiential lss="trms">methodological lss="trms">instruments <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> comes to define the modes of critical relatedness in lss="nms">apass<lgc clss='lgc'>]lgc>

(since 15th century) investigators <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> staking one's claim to the real on the mastery of those forces that relentlessly elude a plain direct visibility or sensibility <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> human lss="trms">sciences

ls clss='strcls'>*ls>we stil l hunt ghosts, fueled by a desire operationalized in a lss="trms">method of being close enough to something to sense it, because our form of mastery lss="trms">demands a closeness to things unseen, unprovable, indeed ‘nonsensical,’ yet unlss="trms">questionably ‘there’ls clss='strcls'>*ls> -l clss="ppl">Baxstroml>

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

l clss="ppl">l clss="ppl">Despretl>l> on l clss="ppl">Derridl>a's lss="trms">animal
the act of being seen by an lss="trms">animal <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> l clss="ppl">Derridl>a groups together on the end hand “lss="trms">scientists and philosophers <lgc clss='lgc'>=/=lgc> prophets and lss="trms">poets”
<lgc clss='lgc'>{lgc> l clss="ppl">l clss="ppl">Batesonl>l>, Goodal l, Bekoff, Smuts, and many others have met the gaze of the living diverse lss="trms">animals and in lss="trms">response undone an redone themselves lss='and'>& their lss="trms">sciences <lgc clss='lgc'>=/=lgc> l clss="ppl">Derridl>a <lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> why did l clss="ppl">Derridl>a leave unexamined the practices of lss="trms">communication outside the lss="trms">writing lss="trms">technologies he did know how talk aboutlss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> philosopher (speak in the absence of lss="trms">animal) <lgc clss='lgc'>=/=lgc> theoreticians (speak face to face with the lss="trms">animal) <lgc clss='lgc'>=/=lgc> lss="trms">scientists
<lsts clss="lsts lst1">•l clss="ppl">Derridl>a's olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">positioning<lgc clss='lgc'>:lgc> to speak (starting) from <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> a partir de<lgc clss='lgc'>]lgc> a real lss="trms">animal and not about lss="trms">animality <lgc clss='lgc'>[lgc>being lss="trms">animal<lgc clss='lgc'>]lgc> <lgc clss='lgc'>:lgc> to speak in the lss="trms">animal's lss="trms">presence and not in its absence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this <lgc clss='lgc'>[lgc>this way of talking about lss="trms">animal is against his philosophical tradition<lgc clss='lgc'>]lgc> is not particularly olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal, it is part of the very game of philosophy<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>to fight with lss="trms">ancestors and contemporaries <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? recalcitrance تمرد tamarod<lgc clss='lgc'>]lgc> about great and noble ideasls clss='strcls'>*ls> (to denounce inequality and violence)
lsts>
maintaining distance is a characteristic of the lss="trms">episteme of the French philosophical tradition

the topic of lss="trms">animal in French tradition<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•the lss="trms">animal can be a topic of philosophy if it is cal led up as a figure of otherness (or a figure of deprivation) <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> is that why i started to work and think about lss="trms">animal lss="trms">fables after i moved to germanylss='qstn'>? because i became identifiable as deprived otherlss='qstn'>? and lss="trms"nttrm="already,spread">reading about the naming and dlss="trms">enunciation of philosophical violence towards the lss="trms">animal became a proxy for philosophical violence towards myself as a foreignerlss='qstn'>?<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•lss="trms">animal as ancient lss="trms">ancestor (a search for lss="trms">difference with appeal)
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>as a figure caught up in theoretical and abstract issuesls clss='strcls'>**ls> (a philosophical lss="trms">animal) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> animots<lgc clss='lgc'>:lgc> paper lss="trms">animals, abstract inexistent lss="trms">animals
<lgc clss='lgc'>=/=lgc> l clss="ppl">Derridl>a taking up the topic of the lss="trms">animal <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to oppose a certain humanist hegemony, denouncing philosophical violence towards the lss="trms">animal
<lsts clss="lsts lst1">•l clss="ppl">Derridl>a's rejection of philosophical game par excel lence (the game that deals with relss="trms">presentations, framework of relss="trms">presentation)
lsts>

lss='heart'>♥ the parable of the twelfth camel
An old man, sensing his impending death, cal led to his side his three sons, to share with them the little he stil l owned. He said to them<lgc clss='lgc'>:lgc> my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my younlss="trms">gest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed<lgc clss='lgc'>:lgc> how to divide their inlss="trms">heritancelss='qstn'>? A war over the division of goods seemed inevitable. With no apparent solution, the sons went to a neighbouring vil lage to seek advice from an old sage. The old man thought awhile and then shook his head<lgc clss='lgc'>:lgc> I cannot resolve this problem. The only thing I can do for you is to give you my old camel. He is not very obedient and often does as he pleases. I don't know if you can use him but I think he may help you divide your inlss="trms">heritance. The sons brought the old camel back with them and divided up the inlss="trms">heritance<lgc clss='lgc'>:lgc> the first then received six camels, the second three and the younlss="trms">gest two. This then left the camel of the old sage, which they could return to his owner.

        ,     ,
‘'’ ‘'’   ‘'’   ‘’

this parable reveals particular and essential dimension of al l forms of inlss="trms">heritance<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Despretl>l>:<lgc clss='lgc'>]lgc> they place us in a lss="trms">position of lss="trms">obligation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to work out
lsts> <lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>lss="frds">Sina:<lgc clss='lgc'>]lgc> they had to go to the foreign to figure out their inlss="trms">heritance
lsts>

the sons have to work out the ls clss='strcls'>*ls>lss="trms">position of lss="trms">obligationls clss='strcls'>*ls>

ls clss='strcls'>*****ls>inlss="trms">heritance (passed on as something that appears impossible) as such requires you to ls clss='strcls'>*ls>start fromls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> about, concerning, with<lgc clss='lgc'>]lgc> this inlss="trms">heritance
<lsts clss="lsts lst1">•“start from” implies precisely the fact of remaining lss="trms">obligated to that ls clss='strcls'>*ls>fromls clss='strcls'>*ls> which we speak, think, or act <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> learn from lss='and'>& create from events<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•“being lss="trms">obligated” implies learning to do, speak, act, decide, not about these events, not concerning them, not facing or against them, but from them
lsts> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> you are bound <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>you honor the terms of the problemls clss='strcls'>*ls> (such as it is posed along with its contralss="trms">dictions <lgc clss='lgc'>~lgc> fubar)
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (help you to) resist the common sense (or less common sense) solutions

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>inlss="trms">heriting<lgc clss='lgc'>:lgc> an act that lss="trms">demands thought and commitment, an act that cal ls for our transformation by the very gift of inlss="trms">heriting <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='mywrk'>my work on lss="nms">ajayeb, you start from lss="nms">ajayeb (better than “coughing”lss='qstn'>?)

Despert in lss="trms"nttrm="already,spread">reading l clss="ppl">Derridl>a through l clss="ppl">l clss="ppl">Harawayl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> studying the way in which lss="trms">scientists were beginning to lss="trms">respond to their lss="trms">animals lss='and'>& becoming attentive to the lss="trms">animals’ lss="trms">responses in trun

<lrg clss="large lg34" stl="font-size:105%"> <lgc clss='lgc'>[lgc>lss="frds">Sina <lgc clss='lgc'>+lgc> l clss="ppl">l clss="ppl">Despretl>l> <lgc clss='lgc'>+lgc> l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'>]lgc> ls clss='strcls'>***ls>to inlss="trms">herit is an act that lss="trms">demands a transformation on the part of the inlss="trms">heritorls clss='strcls'>***ls>

the importance of transforming that which is transmitted to us

thinking from lss="trms">animals
(l clss="ppl">l clss="ppl">Despretl>l> working on) the meaning of ”(starting) from” <lgc clss='lgc'>[lgc>a partir de<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•for philosophers<lgc clss='lgc'>:lgc> to depart from lss="trms">animals, to leave them as quickly as possible and never to return <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “lss="trms">animal<lgc clss='lgc'> = lgc>text lss='and'>& pretext” <lgc clss='lgc'>:lgc> its function is to provide a reason for going (partir) elsewhere <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> i have done this<lgc clss='lgc'>]lgc>
lsts>

<lrg clss="large lg74" stl="font-size:115%"> getting involved <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> martyrdom

lss="trms">author-turned-ethologist <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> classic genres of ethological lss="trms">literature

(a lss="trms">matter of) ls clss='strcls'>*ls>performing through lss="trms">narration the passing lss="trms">obligation that is now minels clss='strcls'>*ls>

(l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>ian) ls clss='strcls'>*ls>amateur<lgc clss='lgc'>:lgc> a person who likes and cultivates her tastes and does her best to cultivate a kind of becoming-sensitive to the lss="trms">worldls clss='strcls'>*ls>

in ethology (and in lss="trms">animal lss="trms">sciences) monologues make terrible lss="trms">narratives

<lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Femke, lss='at'>@lss="frds scrmbld">Pierre, lss='qstn'>?can we do without<lgc clss='lgc'>]lgc> the philosophical tradition of<lgc clss='lgc'>:lgc> ls clss='strcls'>**ls>searching for traces of ideological and political contaminationls clss='strcls'>**ls> in the work of lss="trms">scientific lss="trms">naturalss="trms"nttrm="listen,alist,ilist,l list,olist,ylist,ulist">list (or whatever other field) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you (often) find a perfect target for this lss="trms">sort of critique
<lsts clss="lsts lst1">•(pay attention to) what makes a perfect target for your lss="trms">sort of critique (lss='at'>@lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Laura's Jane Fonda, etc.)
lsts>
Persia native scene scenic oriental frontispiece monument architecture curtain paradise [source: ] <lgc clss='lgc'>[lgc>lss="trms">zoological lss="trms">bird:<lgc clss='lgc'>]lgc> lss="trms">sociobiological lss="trms">literature prepares you to accept a certain kind of fact about this lss="trms">bird <lgc clss='lgc'>=/=lgc> Zahavi's babblers however do (altruism lss='and'>& cooperation) in a remarkably more inventive and diversified way and for entirely lss="trms">different reasons that lss="trms">sociobiological lss="trms">birds

lss="trms">anthropocentrism (credit lss="trms">birds with complex intentions, and <lgc clss='lgc'>[lgc>whylss='qstn'>?<lgc clss='lgc'>]lgc> complex intentions always seem human)
to see lss="trms">birds as “dancing” and for fairly complex reasons could only have been a result of the fact that the observers projected lss="trms">onto the lss="trms">animals their own frameworks and experiences

l clss="ppl">l clss="ppl">Despretl>l> observing the lss="trms">birds <lgc clss='lgc'>+lgc> their ethologist <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the lss="trms">birds made Zahavi lss="trms">interesting
lrg>
(l clss="ppl">l clss="ppl">Despretl>l> discovering that) any theory of relss="trms">presentation was at once partial and totalizing, because it proposed to elucidate the complex work of lss="trms">relations and encounters from the sole standpoint of the human

(how l clss="ppl">l clss="ppl">Despretl>l> became) lss="trms">interested in actual practices (with l clss="ppl">l clss="ppl">Stengersl>l> and l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>), in the way they lss="trms">articulated lss="trms">questions and lss="trms">responded to lss="trms">questions

ls clss='strcls'>****ls>lss="trms">stories that lss="trms">scientists <lgc clss='lgc'>[lgc>and Disney or Hol lywood<lgc clss='lgc'>]lgc> develop about lss="trms">animals are also our lss="trms">storiesls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> these lss="trms">stories transform humans and their lss="trms">animals[...]