[...]ts<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>[lgc>lss="trms">poem can do all of these:<lgc clss='lgc'>]lgc>
/prolss="trms">position <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right/wrong declaratives
/exlss="trms">position <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">systematic explanation
/dislss="trms">position <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">affective orientation <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> attitude <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> perspectives <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> selves
lss="trms">poet <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> archivist<lgc clss='lgc'>]lgc> can be lss="trms">responsible for the ‘remainders’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> good at lss="trms">greeting <lgc clss='lgc'>=/=lgc> traumatic realism
<lrg clss="large lg2" stl="font-size:112%">
(1) traumatic realism
(real understood as traumatic<lgc clss='lgc'>:lgc>) “shock <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> subject”
a way of figuring that fails to bring the inflicting force (of real) into the lss="trms">symbolic order <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">mime, miming<lgc clss='lgc'>:lgc> you bring it into the lss="trms">present lss="trms">literally over and over (re-lss="trms">present)
|
(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>
|
(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
|
(4) troubled lss="trms">stories
<lgc clss='lgc'>=/=lgc> clear-cut good lss="trms">stories about troubles
lss="trms">stories difficult to like<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•dirty, guilty, survivalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list udyrlss='qstn'>? the evil horselss='qstn'>? (we need more description of the evil horse)
lsts>
lss="nms">Cinderella <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (not) the master of your house, of your name, of you
lss="prgrph">-sometimes it is not you who makes you
lrg>
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ghost problem <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possbility of a politcal form
lss="trms">contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ghosts
<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ghosts
lrg>
<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>lrg>
(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>
<lrg clss="large lg6" stl="font-size:111%">
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 clss="large lg18" stl="font-size:125%">
the location (where ghostliness arises) is not spatial but temporal (“something happened”)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in a strange way, for the “occurrence” has no place in time <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> stop time and to displace other lss="trms">narratives (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> it has the structure of trace)
<lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Marialena's summoning to life <lgc clss='lgc'>=/=lgc> (living) beings who can be summoned to death<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> (l clss="ppl">Freudl>'s) death drive (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> traumatic lss="trms">neuroses) <lgc clss='lgc'>+lgc> (l clss="ppl">Kantl>ian conception of)
accident
(for l clss="ppl">Freudl><lgc clss='lgc'>:lgc>) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>consciousness<lgc clss='lgc'>:lgc> the form of a resistance to the lss="trms">world
unconscious is “timeless” <lgc clss='lgc'>:lgc> incapable of discerning order (in a l clss="ppl">Kantl>ian sense)
trauma (<lgc clss='lgc'>=/=lgc> lss="trms">anxiety) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> disables the pleasure principle but not the compulsion to repeat (which is typically a source of pleasure)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>trauma as precisely such a distlss="trms"nttrm="disturban">urbance of time and of lss="trms">causal sequentiality
<lgc clss='lgc'>{lgc>earlier philosopher's analogy<lgc clss='lgc'>:lgc> substance (essentially unchanging) <lgc clss='lgc'>=/=lgc> accident (the name of that which lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphoses over time) <lgc clss='lgc'>}lgc><lgc clss='lgc'>=/=lgc><lgc clss='lgc'>{lgc> l clss="ppl">Kantl>'s analogy<lgc clss='lgc'>:lgc> accidents<lgc clss='lgc'> = lgc>the “particular ways” in which substance is determined to exist<lgc clss='lgc'>}lgc>
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">causality<lgc clss='lgc'>:lgc> a concept that lss="trms">responds to and covers over a gap in the human capacity to inhabit a lss="trms">world of accident
<lgc clss='lgc'>--lgc>l clss="ppl">Freudl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sudden, unexpected event incapalss="trms">citates the psyche (and its maturation) to such an extent that it will relate to the lss="trms">world only as accidentally existing <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>accident/trauma<lgc clss='lgc'>:lgc> the experience of the occurrence as having no reason <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>lss="trms">causality as a principle of understanding<lgc clss='lgc'>]lgc>
accident <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>&<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•trauma
lsts>
<lsts clss="lsts lst1">•condition of possibility of a political opening to the future (one whose form is not determined a lss="trms">priori)
lsts>
<lsts clss="lsts lst1">•condition of possibility of en ethical opening to the future (without guarantee)
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>accident<lgc clss='lgc'>:lgc> the name of a certain kind of freedomls clss='strcls'>*ls>
(it is initially tempting to suglss="trms">gest<lgc clss='lgc'>:lgc>) ghosts<lgc clss='lgc'>:lgc> lss="trms">symptoms of trauma, particular form of a repetition compulsion, externalized and made public, (untimeliness of an event that robs it of the structure of lss="trms">causality within which it could be more properly lss="trms">interpreted), a form of lss="trms">neurosis <lgc clss='lgc'>=/=lgc> l clss="ppl">l clss="ppl">Morrisl>l>'s lss="trms"nttrm="already,spread">reading of Southeast Asia ghosts
<lsts clss="lsts lst1">•recognition does not stave off fear
lsts>
<lsts clss="lsts lst1">•lss="trms">anxiety does not stave off trauma
lsts>
reflective lss="trms">interpretation
lss="trms">narrativized lss="trms">interpretation
abstract lss="trms">interpretation
dislss="trms">sociation (in spirit possession) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (allows other individuals to witness) the loss of consciousness <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">memory traces of lss="trms">history become legible
(change the focus in trauma studies, a reorientation of perspective<lgc clss='lgc'>:lgc>)
missed encounter (<lgc clss='lgc'>~lgc> wound) <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> poorly anticipated encounter (<lgc clss='lgc'>~lgc> accident)
(Caruth's argument<lgc clss='lgc'>:lgc>) ls clss='strcls'>**ls><lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>trauma<lgc clss='lgc'>:lgc> a discourse that opens up ethical possibilities with its lss="trms">demand for a recognition of the need for lss="trms">historicization (of the lss="trms">relationship between destruction and survival)ls clss='strcls'>**ls>
ls clss='strcls'>****ls>(l clss="ppl">l clss="ppl">Morrisl>l> as an lss="trms">anthropologist call for analysis of the accidental <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) to better comprehend ls clss='strcls'>*ls>how lss="trms">history exceeds individual intentionsls clss='strcls'>*ls> <lgc clss='lgc'>+lgc> how particular conceptions of lss="trms">history may enable more consequential action on the part of lss="trms">historical lss="trms">agentsls clss='strcls'>****ls>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (to move from) lss="trms">affective lss="trms">symptoms of an overwhelming experience <lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Hoda<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the lss="trms">question of effectivity beyond relss="trms">presentation
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to construe an ethical lss="trms">relation to lss="trms">history<lgc clss='lgc'>--lgc>in terms of open lss="trms">relation to futurity <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> an (impossible) mastery of the lss="trms">past<lgc clss='lgc'>]lgc>
every artist reselss="trms"nttrm="search">archer should investigate<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•how lss="trms">anxiety is informing you
lsts>
<lsts clss="lsts lst1">•how trauma is informing you
lsts>
the lss="trms">question of the political understood as<lgc clss='lgc'>:lgc> (lss='at'>@lss="frds scrmbld">Femke, OSP)
<lsts clss="lsts lst1">•the lss="trms">question of lss="trms">contingent factors
lsts>
<lsts clss="lsts lst1">•the lss="trms">question of unexpected exposures
lsts>
<lsts clss="lsts lst1">•the lss="trms">question of (relatively) unconscious processes
lsts>
(and not of control)
neoliberal economic logics <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> image of massness (<lgc clss='lgc'>=/=lgc> consciousness of one's collective lss="trms">interests) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> condition the possibility of lss="trms">social action (movements characterized by a schema in which exposure to events leads to politicization) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> an older genre of politicization lss="trms">narrative <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> individuals describe their encounter with lss="trms">social injustice, extreme poverty, or lss="trms">excessive violence and then recount a growing consciousness of the structures that produced them, lss='at'>#lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robin Hood<lgc clss='lgc'>]lgc>
inadvertent and even accidental convergences <lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> political movements in Southeast Asia (throughout the late 1980s and 1990s) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (students who participated in antigovernment protests in Rangoon/Yangon in the late 1980) described their entry into the political sphere (less exposed to the object of lss="trms">social injustice, not in terms of an olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally shared project, not a shared analysis, but rather) as the result of a lss="trms">situational convergence (from which an ideological project had yet to be fabricated)
(to understand) your lss="trms">relationship to the political as ls clss='strcls'>*ls>subjection to forcels clss='strcls'>*ls> (and hence) <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> ls clss='strcls'>*ls>the violation of subjectivityls clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> acceding to a fuller subjectivity)
<lrg clss="large lg14" stl="font-size:115%">
they were just there (summoned to events the lss="trms">nature of which they did not know in advance) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>ephemeral mobilizationls clss='strcls'>*ls><lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•by anonymous calls (precipitated objectless gatherings by cell phone messaging, an anonymous call of an ideologically vacant lss="trms">sort)
lsts>
<lsts clss="lsts lst1">•ephemeral lss="trms">rumors
lsts>
<lsts clss="lsts lst1">•without ideological commitment
lsts>
<lsts clss="lsts lst1">•by curiosity (gathered only to find out why others were gathered)
lsts>
<lsts clss="lsts lst1">•attraction to lss="trms">spectacle
lsts>
<lsts clss="lsts lst1">•to lss="trms">consume, pornographically, the lss="trms">visceral images of police and military violence
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>the idea of participation loses its meaning
formation of a crowd
lss="trms">materialization of the state's force
<lrg clss="large lg14" stl="font-size:104%">
ephemeral mobilization (which later sets the lss="trms">stage for politicization) is a familiar lss="trms">instrument of power
lrg>
the group<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•(has a) monopoly on violence
lsts>
<lsts clss="lsts lst1">•manifestation of a will to democracy (lss='thdf'>for example the way lss="nms">Iranian movements were lss="trms"nttrm="already,spread">read by lss="trms">international bodies)
lsts>
alss="trms">historicism of conspiratorial orientation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “powerful but secret lss="trms">instrumentalities <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> temporary formations” <lgc clss='lgc'>--lgc>misses<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the transformations of lss="trms">social consciousness and political possibility
(to open to the thought of a lss="trms">world beyond you)
lss="trms">narratives of accidental politicization (<lgc clss='lgc'>~lgc> movements emerging from crowds without ever becoming masses or classes)
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> from the state
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> from the transnational media <lgc clss='lgc'>+lgc> whose circuits the images of these convergences lss="trms">travel
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an experience of immediacy (as the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of politics <lgc clss='lgc'>=/=lgc> encounter with relss="trms">presentations of the lss="trms">world), sudden activation of an immediate lss="trms">presence in the public sphere <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> political conceived as itself being lss="trms">contingent
to resignify and reorient the problem of the political in terms of civilizational lss="trms">difference (rather than ideological, and hence economic, lss="trms">difference)
the so-called nocturnal sudden death syndrome
rapacious female specter
in the fear of being killed by this nearly limitless desire for female dead, men (Thai constructor workers in Singapore) started to paint their nails, attired themselves as women before going to sleep
<lgc clss='lgc'>[lgc>seek to accomplish in advance what is feared, emasculation<lgc clss='lgc'>]lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>lss="trms">mimesis of a crisis foretoldls clss='strcls'>**ls>
(khwan)
a thlss="trms"nttrm="already,spread">read of unspun cotton tied about the wrist <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> prevent the dissipation of one's vital essence
(mostly men's) satisfaction of commodity desire <lgc clss='lgc'>--lgc>entails<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> absence from home
woman's work in lss="trms">technology and textile manufacturing and in the tourism sector (whether as service worker or prostitute) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> is deemed lamentable, even contemptible, but still tolerable
lss="trms">anxiety over lost male potency <lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> widow ghost
the queen had a dream (that all the men in Thailand had vanished)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">anxiety expressed as ls clss='strcls'>*ls>extreme anticipationls clss='strcls'>*ls> (and not as an oplss="trms">position to the feared object)
lss="prgrph">-the lss="trms">phenomena lss="trms">materializes what they seek to differ and lss="trms">mime (the force thday the want to stave off)
collective spirit possession
periods of commodification <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> waves of witchlss="trms">craft (lss="trms">traversed Thailand in 1905)
<lsts clss="lsts lst1">•episodes of disruption
lsts>
<lsts clss="lsts lst1">•lss="trms">social crisis
lsts>
<lsts clss="lsts lst1">•economic transformation
lsts>
<lsts clss="lsts lst1">•attended reordering of lss="trms">social lss="trms">relations (inlss="trms"nttrm="cluster,club">cluding those of class and gender)
lsts>
<lsts clss="lsts lst1">•
lsts>lrg>
(khwan) rite<lgc clss='lgc'>:lgc> a try to evade loss by soliciting misrecognition (on the part of the ghost), but they cannot cover over the fact of an allss="trms"nttrm="already,spread">ready existent loss
working as a repetition compulsion <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the widow ghost (بختک bakhtaklss='qstn'>?) as an lss='thdf'>example of death drive
(waking up nightly having felt themselves robbed of breath and speech)
<lgc clss='lgc'>--lgc>Mills<lgc clss='lgc'>+lgc>l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> capital (not war) as the source of this trauma
trauma that arises in war <lgc clss='lgc'><lgc clss='lgc'>~lgc>/=lgc> injury that is the function of insertion into new and painful economic structures
mastering the wounds produced by capital, depend on<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•not the production of cathartic discharge through aberration or lss="trms">historisization through lss="trms">narrative
lsts>
<lsts clss="lsts lst1">•on some kind of lss="trms">socialization or collectivization through which the source of injury can be addressed
lsts>
(تقدم anteriority <lgc clss='lgc'>=/=lgc> lss="trms">causality عليت)
lrg>
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...
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>
lrg>
the medium<lgc clss='lgc'>:lgc> always one called to her task, one who cannot refuse the lss="trms">demands made on her by a ghostly power. in her, power becomes visible.
lss="prgrph">-and is personal (in form of commandment<lgc clss='lgc'>--lgc>and not rule of law)
lss="prgrph">-the medium, in submitting, keeps alive ls clss='strcls'>*ls>a lss="trms">memory of power before the bureaucratization of statels clss='strcls'>*ls>
young inmates entering into insurgent movement largely on the basis of contacts with older ideologues (with whom they had contact solely because they were incarcerated in spaces reserved for political prisoners
consciousness as reason <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> double sense of being unmoored from explanatory and thus lss="trms">causal logics rooted in lss='thdf'>the idea of lss="trms">interest and expressed as a faith in the liberatory capacity of knowllss="trms"nttrm="knowledge,Knowledge">edge
bearers of popular political lss="trms">agency
mediatized neoliberalizing lss="trms">world
(identification with middle classness <lgc clss='lgc'>[lgc>its universal lss="trms">interests<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) aspiring to classlessness
spirit mediums dressing themselves in the costumes of ancient priests
inadvertent and accidental politicization <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> an awkward form <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> opening to the liberation of the political from lss="trms">historical determination and its various teleologies
the fall of Soviet lss="trms">socialism <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•disorientation of structures within which oplss="trms">position to the injustices of the capitalism could be lss="trms">articulated
lsts>
<lsts clss="lsts lst1">•more ethical conception of democracy
lsts>
(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>
lrg>
crowd<lgc clss='lgc'>:lgc> a context in which one can become subject to powers that exceed one <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> for which spirit possession offers a normative form
the crowd lends people an lss="trms">instrument by which they can become audible (to the extend that they lose their own particular voice) <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> the medium lends a body to the spirit who can speaks in a voice from elsewhere
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>crowd<lgc clss='lgc'>:lgc> a mode of the (political) lss="trms">sublime <lgc clss='lgc'>:lgc> one dies as a subject to be recognized as a citizen(= one who has a voice)
ls clss='strcls'>*ls>sorcery<lgc clss='lgc'>:lgc> the lss="trms">translation of one fact into the form of anotherls clss='strcls'>*ls>
an antecedent rendered as cause
when we say something needs retrospection, it means lss="trms">narration (that allows the accidental to appear as that which will recur, not an lss="trms">anxious anticipation, but ls clss='strcls'>*ls>a resolute commitment to an ethics of the event) <lgc clss='lgc'>=/=lgc> retrospection structured only by the lss="trms">question of olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an approach to ls clss='strcls'>*ls>curing traumals clss='strcls'>*ls>)
(sustainable forms of) lss="trms">social good and distributive justice
ghosts <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> signs of reason's failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure
<lsts clss="lsts lst1">•failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure <lgc clss='lgc'>=/=lgc> absence of rational faculties
lsts>
<lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>reason<lgc clss='lgc'>:lgc> that which arises to transcend a kind of being that would live only in the mode of the accidental
lsts>
l clss="ppl">l clss="ppl">Morrisl>l>'s ‘giving up ghosts’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>***ls>an acknowledgment of the accidental ground on which reason enacts the enabling violence of its regulative idealsls clss='strcls'>***ls>
lss="prgrph">-ls clss='strcls'>*ls>enabling violencels clss='strcls'>*ls> <lgc clss='lgc'>--lgc><lgc clss='lgc'>{lgc>trauma <lgc clss='lgc'>=/=lgc> accident<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> accidental events (such as the convergence of a crowd in a street in Bangkok) can precisely be rendered as the “ground” of lss="trms">socially transformative politics and institutional lss="trms">interventions (without olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal motivations)
(lss='qstn'>?what is at stake in elaborating the lss="trms">relationship between <lgc clss='lgc'>[lgc>l clss="ppl">Derridl>a's<lgc clss='lgc'>]lgc><lgc clss='lgc'>:lgc>)
<lsts clss="lsts lst1">•grounding <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">gesture of rational calculation and decision making
lsts>
<lsts clss="lsts lst1">•running ground <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> moment of accident when the boat touches bottom and is immobilized
lsts>
(we can never) guarantee its own effectivity
(cannot know that if it is effect or cause)
(<lgc clss='lgc'>[lgc>can we everlss='qstn'>?<lgc clss='lgc'>]lgc> resist) melancholy eschatology
(lss='qstn'>?) the lss="trms">gesture of politicization must be made repeatedly<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>often in lss="trms">situations that arise as though accidentally
...how the experience of the political as accidental (in popular mobilization during the 1990s) was also (at least partly) lss="trms">written into the lss="trms">interior of another discourse about the impossibility of change <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> neoliberalism's triumph and the end of lss="trms">history<lgc clss='lgc'>]lgc>
binarism of the war on terror resignifies older more disparate conflicts, and cultivates subjects who conceive of the political in these narrow oplss="trms">positional terms <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to define the political as oplss="trms">position between friends and enemies
ls clss='strcls'>***ls>power always works by claiming that the future is allss="trms"nttrm="already,spread">ready determined by a lss="trms">past lss="trms">narrated from its perspectivels clss='strcls'>***ls> (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss='thdf'>that is why lss='mywrk'>my work is about the lss="trms">past) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>lss='mywrk'>my work:<lgc clss='lgc'>]lgc> ls clss='strcls'>*ls>learning to think otherwise about both the lss="trms">past and the futurels clss='strcls'>*ls>
(the failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of political lss="trms">imagination in only speculating about the future)
ls clss='strcls'>*ls>(the basis of) the political<lgc clss='lgc'>:lgc> transcendence of the accidentalls clss='strcls'>*ls>
l clss="ppl">l clss="ppl">Morrisl>l> shows how the potential force of the political depends on the recognition that it is not merely that which can be relegated to the lss="trms">past
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
(Bubandt > l clss="ppl">l clss="ppl">Morrisl>l> > in Buli, North Maluku in Indonesia) witchlss="trms">craft<lgc clss='lgc'>:lgc> ambivalent aporia, the lss="trms">interminable problem of life <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> empty seashell (shell in which there might or might not be an occupant, provides the de-sexualized figure for doubt that saturates the consciousness of those who inhabit the lss="trms">world of witchlss="trms">craft, an lss="trms">internally split subject)
lss="trms">anthropology of witchlss="trms">craft
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> charges of residual exoticism by lss="trms"nttrm="already,spread">reading witchlss="trms">craft lss="trms">phenomena as sites at which the transformations of lss="trms">modernity are mediated and made available for resignification
lss="prgrph">-to displace (witchlss="trms">craft) into the domain of relss="trms">presentation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> capacity to resignify the lss="trms">historical real
lethal violence at Marikana (South Africa, August 2012) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> muti magic was a not lss="trms">matter of resurgent tradition (for the black South African analysts), rather, magic was a lss="trms">visceral, strategically lss="trms">instrumentalizable, and absolutely lethal power. the kind that enables people to go to war, the kind that operates at the point where lss="trms">language fails (<lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the use of lss="trms">poetic mystical enchantment in lss="nms">Iran-Iraq war for sending young soldiers to the battle fields)
witchlss="trms">craft only becomes visible in the moment of accusation, as a retrospective effect of oracular diagnosis (Evans-Pritchard)
(...no one is sure that he has indeed heard a witch)<lgc clss='lgc'>--lgc>Bubandt<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witchlss="trms">craft<lgc clss='lgc'>:lgc> a condition of doubt (<lgc clss='lgc'>=/=lgc> a lss="trms">system of belief)
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">l clss="ppl">Morrisl>l> lss="trms">questions<lgc clss='lgc'>:lgc> doubt <lgc clss='lgc'>=/=lgc>lss='qstn'>? belief
lrg>
l clss="ppl">l clss="ppl">Morrisl>l> asks <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> doubt<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•whether illness is caused by witchlss="trms">craftlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•whether one's neighbor is a witchlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>whether one is oneself a witchlss='qstn'>?ls clss='strcls'>*ls>
lsts>
in Buli (<lgc clss='lgc'>=/=lgc> The Magicians TV series, Harry Potter film version of magic)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•witchlss="trms">craft does not explain the lss="trms">world
lsts>
<lsts clss="lsts lst1">•witchlss="trms">craft is not an alternative mode of reasoning
lsts>
<lsts clss="lsts lst1">•witchlss="trms">craft does not permit anyone to control the forces (that assault and wound human being)
lsts>
<lsts clss="lsts lst1">•witchlss="trms">craft provides neither certitude nor escape from the lss="trms">anxieties that death bears for the living
lsts>
(the lss="trms">interiority of the other is unknown and unknowable <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>witchlss="trms">craft <lgc clss='lgc'>==lgc>provides<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•an idiom in which the lss="trms">world's very immunity to explanation is affirmed (often with violent and terrifying consequence)
lsts>
<lsts clss="lsts lst1">•figures and lss="trms">narrative forms in which to address (also reproduce) the opacity and ambivalence of lss="trms">sociality
lsts>
<lgc clss='lgc'>[lgc>context:<lgc clss='lgc'>]lgc>
the other (like the empty seashell) is unknowable, though we must engage others and seek recognition from them to escape solitude and death <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> in forms of giving and reciprocation that lss="trms">demand generosity but that are also likely to provoke avarice <lgc clss='lgc'>--lgc>emerge<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witchlss="trms">craft<lgc clss='lgc'>:lgc> a relentless lss="trms">question about appearances and the problem of knowing what they disclose
doubling of genitalia and mouth in Buli dream imagery
(marriage<lgc clss='lgc'>:lgc> to manage witchlss="trms">craft)
tradition “establishes the ideal format for conviviality” <lgc clss='lgc'>==lgc>ensuring<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> sexuality and lss="trms">consumption are made the basis of lss="trms">sociality <lgc clss='lgc'>=/=lgc> witchlss="trms">craft (as a lss="trms">perversion of marriage)
in Buli (against mislss="trms">translation or misrecognition of the foreign lss="trms">modern)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="frds scrmbld"nttrm="Christianson">Christian lss="trms">missionization (19th and early 20th century, and again in the 1930s)
lsts>
<lsts clss="lsts lst1">•lss="trms">modernist developmentalism and statism under Suharto
lsts>
<lsts clss="lsts lst1">•lss="trms">technologization aslss="trms">sociated with lss="trms">natural resource-based capitalism
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>scenario<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> effort to become lss="trms">modern <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> enter an order of truth and knowllss="trms"nttrm="knowledge,Knowledge">edge (<lgc clss='lgc'>=/=lgc> dissimulation and doubt)
valorization of reciprocity (in Halmahera)
<lrg clss="large lg14" stl="font-size:112%">
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'>?
<lrg clss="large lg18" stl="font-size:125%">
(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 collapse of an lss="trms">authoritarian state that ls clss='strcls'>*ls>had appropriated for itself the function of recognitionls clss='strcls'>*ls>, to the rise of witchlss="trms">craft accusations, to efforts to name a witch <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witches and not witchlss="trms">craft were seen to proliferate after the fall of Suharto
<lsts clss="lsts lst1">•how the labor to designate the source of a menace that exceeds the lss="trms">lss="trms">empirical and that fails to explain the singular is inevitably failed
lsts>
<lsts clss="lsts lst1">•the misrecognizing belief that eliminating witches could eliminate witchlss="trms">craft
lsts>
discern death drive in the very place that there is an effort to escape death
<lgc clss='lgc'>{lgc> radical lss="trms">lss="trms">empiricism<lgc clss='lgc'> = lgc>close lss="trms"nttrm="already,spread">reading <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> attentive lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
![Margerie glacier and Mount Fairweather fire ice [source: https://commons.wikimedia.org/wiki/File:Margerie_Glacier_and_Mount_Fairweather_2.jpg]](images/ajayeb/0015.jpg "--> l
Margerie glacier and Mount Fairweather fire ice
[source: https://commons.wikimedia.org/wiki/File:Margerie_Glacier_and_Mount_Fairweather_2.jpg]")
https://www.journals.uchicago.edu/doi/full/10.1086/689012
(two competing conceptions and aspirations,) two paradigms of lss="trms">communication<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•an ideal public sphere that recognizes the task of mediation but also requires its effacement
lsts>
<lsts clss="lsts lst1">•to bypass mediation through apparently immediate forms of speech that range from visual slogans to messianic utterances that can be heard even by the dead (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> frustrated by deferral)
lsts>
l clss="ppl">l clss="ppl">Morrisl>l><lgc clss='lgc'>:lgc> the lss="trms">social slss="trms">cene is lss="trms">technologically heterogeneous <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> epochal and lss="trms">ontological schemata of mediatic displacement must thus be rethought
structure<lgc clss='lgc'>:lgc> an eruption of the mediaticity of the medium lss="trms">onto the horizon of reflexive consciousness (l clss="ppl">Kittlerl>)
(in still decolonizing nations) the function of mediation has implicitly emerged as an agonistic exchange about the very possibility of exchange (not of deliberation) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possibility of political relss="trms">presentationalism
..stranded in its lss="trms">imaginary between the twin phantasms of the mining town in postapartheid South Africa
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