[...]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

="large lg2" stl="font-size:111%"> 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'>]

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'>*

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


(='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'>*

="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)

="large lg3" stl="font-size:111%"> ="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

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'>*

="large lg4" stl="font-size:110%"> 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)

="large lg5" stl="font-size:118%"> 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'>?

(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 absolu[...]