[...]oin the living, the living can die and thereby mingle with the al="trms"nttrm="already,spread">ready deceased ='lgc'>='lgc'>~-> f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right

the location (where ghostliness arises) is not spatial but temporal (“something happened”)='lgc'>='lgc'>--> in a strange way, for the “occurrence” has no place in time ='lgc'>='lgc'>==> stop time and to displace other ="trms">narratives (='lgc'>='lgc'>--> it has the structure of trace)
='lgc'>[='at'>@="frds scrmbld">Marialena's summoning to life ='lgc'>=/= (living) beings who can be summoned to death='lgc'>]
='lgc'>}='lgc'>='lgc'>~='lgc'>~='qstn'>?='lgc'>='lgc'>--> (="ppl">Freud's) death drive (='lgc'><='lgc'>== traumatic ="trms">neuroses) ='lgc'>+ (="ppl">Kantian conception of)
accident


(for ="ppl">Freud='lgc'>:) ='lgc'>[='strcls'>*='lgc'>]consciousness='lgc'>: the form of a resistance to the ="trms">world

unconscious is “timeless” ='lgc'>: incapable of discerning order (in a ="ppl">Kantian sense)

trauma (='lgc'>=/= ="trms">anxiety) ='lgc'>='lgc'>==> disables the pleasure principle but not the compulsion to repeat (which is typically a source of pleasure)
='lgc'>[='strcls'>*='lgc'>]trauma as precisely such a dist="trms"nttrm="disturban">urbance of time and of ="trms">causal sequentiality

="large lg2" stl="font-size:112%"> ='lgc'>{earlier philosopher's analogy='lgc'>: substance (essentially unchanging) ='lgc'>=/= accident (the name of that which ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses over time) ='lgc'>}='lgc'>=/=='lgc'>{ ="ppl">Kant's analogy='lgc'>: accidents='lgc'> = the “particular ways” in which substance is determined to exist='lgc'>}
='lgc'>--="ppl">="ppl">Morris='lgc'>='lgc'>--> ="trms">causality='lgc'>: a concept that ="trms">responds to and covers over a gap in the human capacity to inhabit a ="trms">world of accident
='lgc'>--="ppl">Freud='lgc'>='lgc'>--> sudden, unexpected event incapa="trms">citates the psyche (and its maturation) to such an extent that it will relate to the ="trms">world only as accidentally existing ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]accident/trauma='lgc'>: the experience of the occurrence as having no reason ='lgc'>[='lgc'>--="trms">causality as a principle of understanding='lgc'>]

accident ='lgc'>='lgc'>~=&='lgc'>='lgc'>==>
="lsts lst1">•trauma
="lsts lst1">•condition of possibility of a political opening to the future (one whose form is not determined a ="trms">priori)
="lsts lst1">•condition of possibility of en ethical opening to the future (without guarantee)
="lsts lst1">•
='lgc'>}='lgc'>--="ppl">="ppl">Morris='lgc'>='lgc'>--> ='strcls'>*accident='lgc'>: the name of a certain kind of freedom='strcls'>*

(it is initially tempting to sug="trms">gest='lgc'>:) ghosts='lgc'>: ="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 ="trms">causality within which it could be more properly ="trms">interpreted), a form of ="trms">neurosis ='lgc'>=/= ="ppl">="ppl">Morris's ="trms"nttrm="already,spread">reading of Southeast Asia ghosts

="lsts lst1">•recognition does not stave off fear
="lsts lst1">•="trms">anxiety does not stave off trauma

reflective ="trms">interpretation
="trms">narrativized ="trms">interpretation
abstract ="trms">interpretation

dis="trms">sociation (in spirit possession) ='lgc'>='lgc'>==> (allows other individuals to witness) the loss of consciousness ='lgc'>='lgc'>==> ="trms">memory traces of ="trms">history become legible

(change the focus in trauma studies, a reorientation of perspective='lgc'>:)
missed encounter (='lgc'>~ wound) ='lgc'>--to='lgc'>='lgc'>--> poorly anticipated encounter (='lgc'>~ accident)

(Caruth's argument='lgc'>:) ='strcls'>**='lgc'>[='strcls'>*='lgc'>]trauma='lgc'>: a discourse that opens up ethical possibilities with its ="trms">demand for a recognition of the need for ="trms">historicization (of the ="trms">relationship between destruction and survival)='strcls'>**

='strcls'>****(="ppl">="ppl">Morris as an ="trms">anthropologist call for analysis of the accidental ='lgc'>='lgc'>-->) to better comprehend ='strcls'>*how ="trms">history exceeds individual intentions='strcls'>* ='lgc'>+ how particular conceptions of ="trms">history may enable more consequential action on the part of ="trms">historical ="trms">agents='strcls'>****
='lgc'>='lgc'>==> (to move from) ="trms">affective ="trms">symptoms of an overwhelming experience ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>] ='lgc'>--to='lgc'>='lgc'>--> the ="trms">question of effectivity beyond re="trms">presentation
='lgc'>='lgc'>--> to construe an ethical ="trms">relation to ="trms">history='lgc'>--in terms of open ="trms">relation to futurity ='lgc'>[='lgc'>=/= an (impossible) mastery of the ="trms">past='lgc'>]

every artist rese="trms"nttrm="search">archer should investigate='lgc'>:
="lsts lst1">•how ="trms">anxiety is informing you
="lsts lst1">•how trauma is informing you

the ="trms">question of the political understood as='lgc'>: (='at'>@="frds scrmbld">Femke, OSP)
="lsts lst1">•the ="trms">question of ="trms">contingent factors
="lsts lst1">•the ="trms">question of unexpected exposures
="lsts lst1">•the ="trms">question of (relatively) unconscious processes
(and not of control)

neoliberal economic logics ='lgc'>='lgc'>--> image of massness (='lgc'>=/= consciousness of one's collective ="trms">interests) ='lgc'>='lgc'>==> condition the possibility of ="trms">social action (movements characterized by a schema in which exposure to events leads to politicization) ='lgc'><='lgc'>-- an older genre of politicization ="trms">narrative ='lgc'>[='lgc'>~ individuals describe their encounter with ="trms">social injustice, extreme poverty, or ="trms">excessive violence and then recount a growing consciousness of the structures that produced them, ='at'>#="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robin Hood='lgc'>]

inadvertent and even accidental convergences ='lgc'>==='qstn'>?='lgc'>='lgc'>==> political movements in Southeast Asia (throughout the late 1980s and 1990s) ='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 ="trms">social injustice, not in terms of an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally shared project, not a shared analysis, but rather) as the result of a ="trms">situational convergence (from which an ideological project had yet to be fabricated)

(to understand) your ="trms">relationship to the political as ='strcls'>*subjection to force='strcls'>* (and hence) ='lgc'>='lgc'>='lgc'>~=> ='strcls'>*the violation of subjectivity='strcls'>* (='lgc'>=/= acceding to a fuller subjectivity)

they were just there (summoned to events the ="trms">nature of which they did not know in advance) ='lgc'>='lgc'>--> ='strcls'>*ephemeral mobilization='strcls'>*='lgc'>:
="lsts lst1">•by anonymous calls (precipitated objectless gatherings by cell phone messaging, an anonymous call of an ideologically vacant ="trms">sort)
="lsts lst1">•ephemeral ="trms">rumors
="lsts lst1">•without ideological commitment
="lsts lst1">•by curiosity (gathered only to find out why others were gathered)
="lsts lst1">•attraction to ="trms">spectacle
="lsts lst1">•to ="trms">consume, pornographically, the ="trms">visceral images of police and military violence
="lsts lst1">•
='lgc'>='lgc'>--> ='thdf'>the idea of participation loses its meaning

formation of a crowd
="trms">materialization of the state's force

ephemeral mobilization (which later sets the ="trms">stage for politicization) is a familiar ="trms">instrument of power

="large lg10" stl="font-size:124%"> the group='lgc'>:
="lsts lst1">•(has a) monopoly on violence
="lsts lst1">•manifestation of a will to democracy (='thdf'>for example the way ="nms">Iranian movements were ="trms"nttrm="already,spread">read by ="trms">international bodies)

a="trms">historicism of conspiratorial orientation ='lgc'>='lgc'>--> “powerful but secret ="trms">instrumentalities ='lgc'>='lgc'>==> temporary formations” ='lgc'>--misses='lgc'>='lgc'>--> the transformations of ="trms">social consciousness and political possibility

(to open to the thought of a ="trms">world beyond you)

="trms">narratives of accidental politicization (='lgc'>~ movements emerging from crowds without ever becoming masses or classes)
='lgc'>--='not'>✕='lgc'>='lgc'>--> from the state
='lgc'>--='not'>✕='lgc'>='lgc'>--> from the transnational media ='lgc'>+ whose circuits the images of these convergences ="trms">travel
='lgc'>='lgc'>--> an experience of immediacy (as the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of politics ='lgc'>=/= encounter with re="trms">presentations of the ="trms">world), sudden activation of an immediate ="trms">presence in the public sphere ='lgc'>='lgc'>--> political conceived as itself being ="trms">contingent

to resignify and reorient the problem of the political in terms of civilizational ="trms">difference (rather than ideological, and hence economic, ="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'>[seek to accomplish in advance what is feared, emasculation='lgc'>]='lgc'>='lgc'>--> ='strcls'>**="trms">mimesis of a crisis foretold='strcls'>**

(khwan)
a th="trms"nttrm="already,spread">read of unspun cotton tied about the wrist ='lgc'>--to='lgc'>='lgc'>--> prevent the dissipation of one's vital essence

(mostly men's) satisfaction of commodity desire ='lgc'>--entails='lgc'>='lgc'>--> absence from home

woman's work in ="trms">technology and textile manufacturing and in the tourism sector (whether as service worker or prostitute) ='lgc'>='lgc'>--> is deemed lamentable, even contemptible, but still tolerable

="large lg1" stl="font-size:115%"> ="trms">anxiety over lost male potency ='lgc'>==='qstn'>?='lgc'>='lgc'>==> widow ghost

the queen had a dream (that all the men in Thailand had vanished)
='lgc'>='lgc'>--> ="trms">anxiety expressed as ='strcls'>*extreme anticipation='strcls'>* (and not as an op="trms">position to the feared object)
="prgrph">-the ="trms">phenomena ="trms">materializes what they seek to differ and ="trms">mime (the force thday the want to stave off)

collective spirit possession

periods of commodification ='lgc'>='lgc'>--> waves of witch="trms">craft (="trms">traversed Thailand in 1905)

="lsts lst1">•episodes of disruption
="lsts lst1">•="trms">social crisis
="lsts lst1">•economic transformation
="lsts lst1">•attended reordering of ="trms">social ="trms">relations (in="trms"nttrm="cluster,club">cluding those of class and gender)
="lsts lst1">•

(khwan) rite='lgc'>: a try to evade loss by soliciting misrecognition (on the part of the ghost), but they cannot cover over the fact of an al="trms"nttrm="already,spread">ready existent loss

working as a repetition compulsion ='lgc'>='lgc'>--> the widow ghost (بختک bakhtak='qstn'>?) as an ='thdf'>example of death drive
(waking up nightly having felt themselves robbed of breath and speech)
='lgc'>--Mills='lgc'>+="ppl">="ppl">Morris='lgc'>='lgc'>--> capital (not war) as the source of this trauma

trauma that arises in war ='lgc'>='lgc'>~/= injury that is the function of insertion into new and painful economic structures

mastering the wounds produced by capital, depend on='lgc'>:
="lsts lst1">•not the production of cathartic discharge through aberration or ="trms">historisization through ="trms">narrative
="lsts lst1">•on some kind of ="trms">socialization or collectivization through which the source of injury can be addressed

(تقدم anteriority ='lgc'>=/= ="trms">causality عليت)

='strcls'>*discernment of cause is precisely the domain of political analysis='strcls'>*
|
in a ="trms">history that is experienced as the space of ="trms">contingency, or accident, ="trms">symptoms are likely to be recognized as cause (='lgc'><='lgc'>== the order of anteriority is no longer distinguished from ="trms">causality)
|
older patriarchal orders might reassert their values

young people being possessed by crowds and then escaping that possession ='lgc'>='lgc'>--> the labor to discern other possibilities in ="trms">relation to the accidental...


accidental encounter as the basis of politicization ='lgc'>--reiterates-transforms='lgc'>='lgc'>--> ="trms">narrative of ghostly encounters ='lgc'>='lgc'>~=reveals='lgc'>='lgc'>==> ='strcls'>*a fundamental but ultimately inexplicable antithesis exists='strcls'>* (between the way things exists and the possibility that they might be otherwise)

the “accident” makes visible the ="trms">contingencies of everyday existence

='lgc'>[='strcls'>*='lgc'>]ghost='lgc'>: ="trms">materialization of the spectral possibility of being absolutely otherwise (we give it a name “death” or “="trms">fiction”) and negates it by assuming a ="trms">material form

...the ethical impulse constantly='lgc'>:
="lsts lst1">•risks disappearing into a mere chance affair
="lsts lst1">•risks disappearing in a rule

(="ppl">="ppl">Morris ='lgc'>='lgc'>-->) spirit possession ='lgc'>='lgc'>==> ='strcls'>*an individual learns to contain the effects of lost consciousness='strcls'>* (hence a certain kind of death)='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
='strcls'>*a mode of absolute comformity='strcls'>* ='lgc'>--expresses='lgc'>='lgc'>--> desire ='lgc'>=/= ="trms">interest ='lgc'>[="ppl">Marx diagnosis='lgc'>: (how) the ‘="trms">interest’ of power appears as the ‘desire’ of the ones who are disenfranchised='lgc'>]
='lgc'>='lgc'>--> simulacrum of a dialogue, reciprocal ="trms">sociality in a theater where the spirits ="trms">respond to the ="trms">questions of mortals
='lgc'>[crowds split between a desire to be in the place of power and an ="trms">interest in its overthrowing='lgc'>]

the medium='lgc'>: always one called to her task, one who cannot refuse the ="trms">demands made on her by a ghostly power. in her, power becomes visible.
="prgrph">-and is personal (in form of commandment='lgc'>--and not rule of law)
="prgrph">-the medium, in submitting, keeps alive ='strcls'>*a ="trms">memory of power before the bureaucratization of state='strcls'>*

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'>='lgc'>--> double sense of being unmoored from explanatory and thus ="trms">causal logics rooted in ='thdf'>the idea of ="trms">interest and expressed as a faith in the liberatory capacity of knowl="trms"nttrm="knowledge,Knowledge">edge

bearers of popular political ="trms">agency

mediatized neoliberalizing ="trms">world

(identification with middle classness ='lgc'>[its universal ="trms">interests='lgc'>] ='lgc'>='lgc'>-->) aspiring to classlessness

spirit mediums dressing themselves in the costumes of ancient priests

inadvertent and accidental politicization ='lgc'>='lgc'>='lgc'>~=> an awkward form ='lgc'>='lgc'>--> opening to the liberation of the political from ="trms">historical determination and its various teleologies

the fall of Soviet ="trms">socialism ='lgc'>='lgc'>==>
="lsts lst1">•disorientation of structures within which op="trms">position to the injustices of the capitalism could be ="trms">articulated
="lsts lst1">•more ethical conception of democracy


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

="prgrph">-(let's not) programmatic politics ='lgc'>--reverting='lgc'>='lgc'>--> to a parodic reinstantiation of older oligarchic forms
="prgrph">-(let's not) reduction of accidental to trauma ='lgc'>[='lgc'>='lgc'>~= incapacity to speak='lgc'>]

="large lg6" stl="font-size:125%"> crowd='lgc'>: a context in which one can become subject to powers that exceed one ='lgc'>='lgc'>--> for which spirit possession offers a normative form

the crowd lends people an ="trms">instrument by which they can become audible (to the extend that they lose their own particular voice) ='lgc'>='lgc'>~= the medium lends a body to the spirit who can speaks in a voice from elsewhere

='lgc'>[='strcls'>*='lgc'>]crowd='lgc'>: a mode of the (political) ="trms">sublime ='lgc'>: one dies as a subject to be recognized as a citizen(= one who has a voice)

='strcls'>*sorcery='lgc'>: the ="trms">translation of one fact into the form of another='strcls'>*

="large lg6" stl="font-size:112%"> an antecedent rendered as cause

when we say something needs retrospection, it means ="trms">narration (that allows the accidental to appear as that which will recur, not an ="trms">anxious anticipation, but ='strcls'>*a resolute commitment to an ethics of the event) ='lgc'>=/= retrospection structured only by the ="trms">question of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin (='lgc'>='lgc'>--> an approach to ='strcls'>*curing trauma='strcls'>*)

(sustainable forms of) ="trms">social good and distributive justice

ghosts ='lgc'>='lgc'>~= signs of reason's fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure
="lsts lst1">•fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure ='lgc'>=/= absence of rational faculties
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]reason='lgc'>: that which arises to transcend a kind of being that would live only in the mode of the accidental

="ppl">="ppl">Morris's ‘giving up ghosts’ ='lgc'>='lgc'>--> ='strcls'>***an acknowledgment of the accidental ground on which reason enacts the enabling violence of its regulative ideals='strcls'>***
="prgrph">-='strcls'>*enabling violence='strcls'>* ='lgc'>--='lgc'>{trauma ='lgc'>=/= accident='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 ="trms">socially transformative politics and institutional ="trms">interventions (without o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal motivations)

(='qstn'>?what is at stake in elaborating the ="trms">relationship between ='lgc'>[="ppl">Derrida's='lgc'>]='lgc'>:)
="lsts lst1">•grounding ='lgc'>='lgc'>--> ="trms">gesture of rational calculation and decision making
="lsts lst1">•running ground ='lgc'>='lgc'>--> moment of accident when the boat touches bottom and is immobilized

(we can never) guarantee its own effectivity
(cannot know that if it is effect or cause)

(='lgc'>[can we ever='qstn'>?='lgc'>] resist) melancholy eschatology

="large lg14" stl="font-size:100%">
(='qstn'>?) the ="trms">gesture of politicization must be made repeatedly='lgc'>='lgc'>---often in ="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) ="trms">written into the ="trms">interior of another discourse about the impossibility of change ='lgc'>[='lgc'>~ neoliberalism's triumph and the end of ="trms">history='lgc'>]

binarism of the war on terror resignifies older more disparate conflicts, and cultivates subjects who conceive of the political in these narrow op="trms">positional terms ='lgc'>='lgc'>--> to define the political as op="trms">position between friends and enemies

='strcls'>***power always works by claiming that the future is al="trms"nttrm="already,spread">ready determined by a ="trms">past ="trms">narrated from its perspective='strcls'>*** (='lgc'><='lgc'>-- ='thdf'>that is why ='mywrk'>my work is about the ="trms">past) ='lgc'>='lgc'>--> ='lgc'>[='mywrk'>my work:='lgc'>] ='strcls'>*learning to think otherwise about both the ="trms">past and the future='strcls'>*

(the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of political ="trms">imagination in only speculating about the future)

='strcls'>*(the basis of) the political='lgc'>: transcendence of the accidental='strcls'>*

="large lg18" stl="font-size:131%"> ="ppl">="ppl">Morris shows how the potential force of the political depends on the recognition that it is not merely that which can be relegated to the ="trms">past

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

(Bubandt > ="ppl">="ppl">Morris > in Buli, North Maluku in Indonesia) witch="trms">craft='lgc'>: ambivalent aporia, the ="trms">interminable problem of life ='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 ="trms">world of witch="trms">craft, an ="trms">internally split subject)

="trms">anthropology of witch="trms">craft
='lgc'>--='not'>✕='lgc'>='lgc'>--> charges of residual exoticism by ="trms"nttrm="already,spread">reading witch="trms">craft ="trms">phenomena as sites at which the transformations of ="trms">modernity are mediated and made available for resignification
="prgrph">-to displace (witch="trms">craft) into the domain of re="trms">presentation ='lgc'>='lgc'>--> capacity to resignify the ="trms">historical real

="large lg10" stl="font-size:117%"> lethal violence at Marikana (South Africa, August 2012) ='lgc'>='lgc'>--> muti magic was a not ="trms">matter of resurgent tradition (for the black South African analysts), rather, magic was a ="trms">visceral, strategically ="trms">instrumentalizable, and absolutely lethal power. the kind that enables people to go to war, the kind that operates at the point where ="trms">language fails (='lgc'>--='qstn'>?='lgc'>='lgc'>--> the use of ="trms">poetic mystical enchantment in ="nms">Iran-Iraq war for sending young soldiers to the battle fields)

witch="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'>--Bubandt='lgc'>='lgc'>--> witch="trms">craft='lgc'>: a condition of doubt (='lgc'>=/= a ="trms">system of belief)
='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">="ppl">Morris ="trms">questions='lgc'>: doubt ='lgc'>=/=='qstn'>? belief

="ppl">="ppl">Morris asks ='lgc'>='lgc'>--> doubt='lgc'>:
="lsts lst1">•whether illness is caused by witch="trms">craft='qstn'>?
="lsts lst1">•whether one's neighbor is a witch='qstn'>?
="lsts lst1">•='strcls'>*whether one is oneself a witch='qstn'>?='strcls'>*

in Buli (='lgc'>=/= The Magicians TV series, Harry Potter film version of magic)='lgc'>:
="lsts lst1">•witch="trms">craft does not explain the ="trms">world
="lsts lst1">•witch="trms">craft is not an alternative mode of reasoning
="lsts lst1">•witch="trms">craft does not permit anyone to control the forces (that assault and wound human being)
="lsts lst1">•witch="trms">craft provides neither certitude nor escape from the ="trms">anxieties that death bears for the living

(the ="trms">interiority of the other is unknown and unknowable ='lgc'>='lgc'>==>)
='lgc'>[='strcls'>*='lgc'>]witch="trms">craft ='lgc'>==provides='lgc'>='lgc'>==>
="lsts lst1">•an idiom in which the ="trms">world's very immunity to explanation is affirmed (often with violent and terrifying consequence)
="lsts lst1">•figures and ="trms">narrative forms in which to address (also reproduce) the opacity and ambivalence of ="trms">sociality

='lgc'>[context:='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'>[...='lgc'>] in forms of giving and reciprocation that ="trms">demand generosity but that are also likely to provoke avarice ='lgc'>--emerge='lgc'>='lgc'>--> witch="trms">craft='lgc'>: a relentless ="trms">question about appearances and the problem of knowing what they disclose

doubling of genitalia and mouth in Buli dream imagery

(marriage='lgc'>: to manage witch="trms">craft)
tradition “establishes the ideal format for conviviality” ='lgc'>==ensuring='lgc'>='lgc'>==> sexuality and ="trms">consumption are made the basis of ="trms">sociality ='lgc'>=/= witch="trms">craft (as a ="trms">perversion of marriage)

in Buli (against mis="trms">translation or misrecognition of the foreign ="trms">modern)='lgc'>:
="lsts lst1">•="frds scrmbld"nttrm="Christianson">Christian ="trms">missionization (19th and early 20th century, and again in the 1930s)
="lsts lst1">•="trms">modernist developmentalism and statism under Suharto
="lsts lst1">•="trms">technologization as="trms">sociated with ="trms">natural resource-based capitalism
='lgc'>}='lgc'>--scenario='lgc'>='lgc'>--> effort to become ="trms">modern ='lgc'>='lgc'>==> enter an order of truth and knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'>=/= dissimulation and doubt)

valorization of reciprocity (in Halmahera)

="ppl">="ppl">Morris asks='lgc'>: is not the coimbrication of doubt/belief precisely what the discourses of the Enlightenment ="trms">science, namely knowl="trms"nttrm="knowledge,Knowledge">edge through revelation of what is, promised to replace='qstn'>?

="large lg22" stl="font-size:125%"> (Bubandt's assumptions in ="ppl">Kant/="ppl">="ppl">Morris terms='lgc'>:)
="lsts lst1">•doubt ='lgc'><='lgc'>== ="trms">anxiety, fear, suspicion, rage (='lgc'>='lgc'>--> ="trms">affective dimension)
="lsts lst1">•doubt ='lgc'><='lgc'>== an incapacity to transcend the aporia that defines the ="trms">relation between the ="trms">="trms">empirical and the transcendental (='lgc'>='lgc'>--> ="trms">epistemological dimension)

“I have never seen a cannibal witch” ='lgc'>='lgc'>--> ="trms">anthropology's ="trms">epistemological conundrum (an a ="trms">priori postulate) ='lgc'>--="ppl">Kant='lgc'>='lgc'>--> an irreducible impasse between the ="trms">="trms">empirical and the transcendental, of the incapacity of sensory experience (intuition) to provide the basis of absolute knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'>=/= merely general knowl="trms"nttrm="knowledge,Knowledge">edge)

="ppl">="ppl">Foucault ='lgc'>='lgc'>--> intuition cannot ground knowl="trms"nttrm="knowledge,Knowledge">edge of the absolute ='lgc'>='lgc'>='lgc'>~=> knowl="trms"nttrm="knowledge,Knowledge">edge of individual human beings and their ="trms">="trms">empirical ="trms">histories cannot provide knowl="trms"nttrm="knowledge,Knowledge">edge of “the human”

Evans-Pritchard ='lgc'>='lgc'>--> witch="trms">craft satisfies the ="trms">demands for an explanation of the singular event='lgc'>: this death, of this individual, in this moment (not death in general)
='lgc'>='lgc'>~-> for Bubandt, witch="trms">craft='lgc'>: reproduction and valorization of this aporia (between the transcendental and the ="trms">="trms">empirical)

James Siegel naming the witch (not only a political ="trms">history but an investigation into the entire ="trms">history of ="trms">anthropological discourse on witch="trms">craft and sorcery)
="prgrph">-he links the crisis of recognition brought on by the collapse of an ="trms">authoritarian state that ='strcls'>*had appropriated for itself the function of recognition='strcls'>*, to the rise of witch="trms">craft accusations, to efforts to name a witch ='lgc'>='lgc'>--> witches and not witch="trms">craft were seen to proliferate after the fall of Suharto
="lsts lst1">•how the labor to designate the source of a menace that exceeds the ="trms">="trms">empirical and that fails to explain the singular is inevitably failed
="lsts lst1">•the misrecognizing belief that eliminating witches could eliminate witch="trms">craft

discern death drive in the very place that there is an effort to escape death

='lgc'>{ radical ="trms">="trms">empiricism='lgc'> = close ="trms"nttrm="already,spread">reading ='lgc'>}='lgc'>='lgc'>==> attentive ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening

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

https://www.journals.uchicago.edu/doi/full/10.1086/689012

(two competing conceptions and aspirations,) two paradigms of ="trms">communication='lgc'>:
="lsts lst1">•an ideal public sphere that recognizes the task of mediation but also requires its effacement
="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'>='lgc'>--> frustrated by deferral)

="ppl">="ppl">Morris='lgc'>: the ="trms">social s="trms">cene is ="trms">technologically heterogeneous ='lgc'>='lgc'>==> epochal and ="trms">ontological schemata of mediatic displacement must thus be rethought

structure='lgc'>: an eruption of the mediaticity of the medium ="trms">onto the horizon of reflexive consciousness (="ppl">Kittler)

(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'>='lgc'>--> possibility of political re="trms">presentationalism

..stranded in its ="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 contra="trms">dictions of democratic consciousness

environment as a ="trms">monstrous hybrid of statistical hysteria and ="trms">narrative compulsion as well as real violence (that takes its shape under conditions of largely racialized economic inequality)

='lgc'>[i have been working and ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to that which='lgc'>] call our attention to ='strcls'>***other spaces, identities, and structures of ="trms">obligation='strcls'>*** (='lgc'>=/= defensive strategies)

cell phones
="lsts lst1">•="trms">technological mediums of absent voices
="lsts lst1">•lighting up, buzzing, or ringing
="lsts lst1">•ciphers of a profane immanence
="lsts lst1">•fetishes in which are concealed the ="trms">histories of mining and labor elsewhere
="lsts lst1">•promise contact with elsewhere ='lgc'>+ obstacles to the desire for full ="trms">presence and the performative power of words ='lgc'>='lgc'>==> frustrated desire

a public whose ="trms">membership cannot be known in advance='lgc'>--even when ex="trms">="trms"nttrm="cluster,club">clusionary limits are constitutive of its domain ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]public sphere='lgc'>: ="trms">social formations enabled by ="trms">technomedia ="trms">phenomena (='lgc'>=/= spaces of rational deliberation and con="trms">sensus making='lgc'>--as in liberal political theory, public sphere characterized by deliberative processes)
='strcls'>*s="trms">cenes of overhearing='strcls'>* ='lgc'>='lgc'>--> public speaking makes that overhearing its goal

“migrant pirates of deindustrialization” (speak only to threaten) ='lgc'>='lgc'>--> liberal op="trms">position between ="trms">language and violence ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> the ="trms">rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous struggle ='lgc'>='lgc'>--> ='strcls'>*his being more than himself='strcls'>* ='lgc'>[='lgc'><='lgc'>-- young artist selflessness syndrome in aspiration with the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right politcal cause='lgc'>])
zamazamas’ il="trms">literacy, not eligible for a public sphere that depends on ="trms">literacy. for without ="trms">literacy, they cannot submit to the law. ='strcls'>*defined in its essence by legality='strcls'>* (sustained by a desired op="trms">position between ="trms">language and violence)

a sig="trms">nature (sign your own name)='lgc'>: a form of ="trms">writing recognizable across all (mainly romanized) ="trms">languages and is the ideal condition of possibility of recognition from within its constitutional order

mimic the address of someone wit charisma (='lgc'>='lgc'>~= ="trms">authority)


(="ppl">="ppl">Morris on) mediaticity of speech (and not merely of media ="trms">technologies)

="ppl">="ppl">Morris ="trms"nttrm="already,spread">reading of a s="trms">cene (of quotidian exchange) in HIV/AIDS NGO office='lgc'>: a metonym and a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor for a kind of South African public sphere that aspires to in="trms">="trms"nttrm="cluster,club">clusiveness but is terrorized by its incapacity to know what that opens it up to
="lsts lst1">•arms itself against potentially aggressive others
="lsts lst1">•="trms">narratives of violence work ='strcls'>*to reinforce the sense of necessity='strcls'>* (for a general securitization)
="lsts lst1">•work in the mode of a ='strcls'>**negative meritocracy='strcls'>** (= those who would violate the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights of others are to be ex="trms"nttrm="cluster,club">cluded, but no others ='lgc'>--but='lgc'>='lgc'>--> how to know in advance who has perpetrated or intends to perpetrate such a violation='qstn'>?)

...in the shadow of ="trms">communicational ="trms">technology's ="trms">fashion industry
...bountiful banality of the ="trms">technologies and artifacts of mass reproducibility

='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> lithography ='lgc'>--(superseded by)='lgc'>='lgc'>--> photography ='lgc'>--(gives way to)='lgc'>='lgc'>--> cinema ='lgc'>--(transformed by)='lgc'>='lgc'>--> sound ="trms">technology ='lgc'>--(displaced by)='lgc'>='lgc'>--> ="trms">integrated and multiplatform digital media ='lgc'>='lgc'>--> ='lgc'>[...='lgc'>]
(teleological fantasy='lgc'>:) ="trms">ontologized in [...]