[...]tee its own effectivity
(cannot know that if it is effect or cause)

([can we ever?] resist) melancholy eschatology


(?) the gesture of politicization must be made repeatedly---often in 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) written into the interior of another discourse about the impossibility of change [~ neoliberalism's triumph and the end of history]

binarism of the war on terror resignifies older more disparate conflicts, and cultivates subjects who conceive of the political in these narrow oppositional terms --> to define the political as opposition between friends and enemies

***power always works by claiming that the future is already determined by a past narrated from its perspective*** (<-- that is why my work is about the past) --> [my work:] *learning to think otherwise about both the past and the future*

(the failure of political imagination in only speculating about the future)

*(the basis of) the political: transcendence of the accidental*

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 past

...................................

(Bubandt > Morris > in Buli, North Maluku in Indonesia) witchcraft: ambivalent aporia, the interminable problem of life ~= 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 world of witchcraft, an internally split subject)

anthropology of witchcraft
--✕--> charges of residual exoticism by reading witchcraft phenomena as sites at which the transformations of modernity are mediated and made available for resignification
-to displace (witchcraft) into the domain of representation --> capacity to resignify the historical real

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

witchcraft 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)--Bubandt--> witchcraft: a condition of doubt (=/= a system of belief)
--✕--> Morris questions: doubt =/=? belief

Morris asks --> doubt:
•whether illness is caused by witchcraft?
•whether one's neighbor is a witch?
•*whether one is oneself a witch?*

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

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

[context:]
the other (like the empty seashell) is unknowable, though we must engage others and seek recognition from them to escape solitude and death [...] in forms of giving and reciprocation that demand generosity but that are also likely to provoke avarice --emerge--> witchcraft: a relentless question about appearances and the problem of knowing what they disclose

doubling of genitalia and mouth in Buli dream imagery

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

in Buli (against mistranslation or misrecognition of the foreign modern):
•Christian missionization (19th and early 20th century, and again in the 1930s)
•modernist developmentalism and statism under Suharto
•technologization associated with natural resource-based capitalism
}--scenario--> effort to become modern ==> enter an order of truth and knowledge (=/= dissimulation and doubt)

valorization of reciprocity (in Halmahera)

Morris asks: is not the coimbrication of doubt/belief precisely what the discourses of the Enlightenment science, namely knowledge through revelation of what is, promised to replace?

(Bubandt's assumptions in Kant/Morris terms:)
•doubt <== anxiety, fear, suspicion, rage (--> affective dimension)
•doubt <== an incapacity to transcend the aporia that defines the relation between the empirical and the transcendental (--> epistemological dimension)

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

Foucault --> intuition cannot ground knowledge of the absolute ~=> knowledge of individual human beings and their empirical histories cannot provide knowledge of “the human”

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

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

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

{ radical empiricism = close reading }==> attentive listening

...................................

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

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

Morris: the social scene is technologically heterogeneous ==> epochal and ontological schemata of mediatic displacement must thus be rethought

structure: an eruption of the mediaticity of the medium onto the horizon of reflexive consciousness (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) --> possibility of political representationalism

..stranded in its 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 contradictions of democratic consciousness

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

[i have been working and listening to that which] call our attention to ***other spaces, identities, and structures of obligation*** (=/= defensive strategies)

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

a public whose membership cannot be known in advance--even when exclusionary limits are constitutive of its domain --> [*]public sphere: social formations enabled by technomedia phenomena (=/= spaces of rational deliberation and consensus making--as in liberal political theory, public sphere characterized by deliberative processes)
*scenes of overhearing* --> public speaking makes that overhearing its goal

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

a signature (sign your own name): a form of writing recognizable across all (mainly romanized) languages and is the ideal condition of possibility of recognition from within its constitutional order

mimic the address of someone wit charisma (~= authority)


(Morris on) mediaticity of speech (and not merely of media technologies)

Morris reading of a scene (of quotidian exchange) in HIV/AIDS NGO office: a metonym and a metaphor for a kind of South African public sphere that aspires to inclusiveness but is terrorized by its incapacity to know what that opens it up to
•arms itself against potentially aggressive others
•narratives of violence work *to reinforce the sense of necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)

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

[...] --> lithography --(superseded by)--> photography --(gives way to)--> cinema --(transformed by)--> sound technology --(displaced by)--> integrated and multiplatform digital media --> [...]
(teleological fantasy:) ontologized in epochal schema (these sequences become something more and different) --> analog media are said to be displaced by digital media ==> logic of representation gives way to that of information
=/= (Morris questioning) the conflation of media with mediation, which is itself symptomatic of both a technological determinism and an effort to ontologize technology --> a crises of mediation (not media): the communicative aspiration and the presumptive unity of medium and message in language are brought to their limit (--> media technologies play a role in this drama, but they do not explain it. @OSP & Femke)

-women's understanding of improper English of Zuma's speech: a communicational fail that (from their perspective) is associated with illegality, corruption, and violence

(not to embrace) the kind of logocentric historiography that imagines literacy to constitute a secondary mediation of a primal and autoaffective orality

witches: *technicians of a speech* in which the identity between word and world reaches its maximal extent, when the mere utterance of a spell (even when that utterance is nonverbal) is thought to cause things to happen

zamazama's literacy: the means for communication across difference ==> the mastery of mediation and thus its effacement (=/= signify the secondary mediation of a primary orality)

...a society that is being reconstituted around a commitment to constitutional multilingualism and democratic proceduralism

rituals of governmentality
delay and deferral

fantasy of immediacy -->
•messianic movements
•direct-action politics
•various kinds of violence
•
}==> language
•hollowed out of ambiguity
•pried away from subjectivity
•instrumentalized in slogans and catchphrases (from obsolescent ideological programs)

*violent drive to immediacy* (~= direct-action politics)

(more than) the leakage of affect into a ritually rationalist space

transmission and identification needs and secures the appearance of their exteriority

slogan --> traverse the gap between word and deed, convert the difficult tasks of education and redistribution into the clarion call ~-> pop songs (anyone can utter these words and in so doing find themselves enthralled by the strange sensation of speaking someone else's words and simultaneously experiencing them as one's own)
*slogan: a deeply reified speech (at once vacuous and overfull) at the point were the boundary between language and thing threatens to dissolve -->
•(its communicative function:) *solicitation of identity among speakers*
•(its primary signification:) the fact of *collective utterance* (=/= dialogism)
[*]slogan: literalist response to the mundane crises of mediation (in a political rally) [reduced to the most instrumental dimension]

the awkward trace of dubious literacy (in miners message inscribed on the placard) --> resistance into the communicative process
who/what speaks?
(case of EFF:)
•pidgin, minimal and unambiguous message borders on telegraphic code (men miners)
•typographically standardized form, graphical form of a chant (women demo) --> vocalization of a slogan that anyone can speak ==> resignification and redeployment

(public sphere avowes) necessity of mediation but also of its effacement =/= short circuiting to which the slogan aspires with language that is stripped of ambiguity


messianism: the drive to transcend mediation altogether

(Jassem's mode of) explaining what had happened with all the art of a storyteller and truly Spartican authority
-[Spartan athlete: marked by simplicity, frugality, or avoidance of luxury and comfort]


(leftist activist:) those who claim better representational capacities (because the representative function has been confused with a governing function) + aspiration for something beyond this representation

performance of moral righteousness

exclusion at the threshold of liberation

unconscious mythopoetic structures

insistence on being clandestine = claim of importance

offering oneself in the role of “leader” in the pursuit of immediacy

strike as an ecstatic experience of collectivity and self-presencing =/= self-representation, mediation


Marx's view of the role of the individual in history, in his Eighteenth Brumaire, that *the identity of the workers’ interests does not automatically become the basis of a sense of community* --> workers are blocked in their capacities for self-representation ==> ***eloquent appropriation of the workers’ possible but interrupted capacity for self-representation***
~~> messianism & sublime

(in liberal electoral democratic order:) “having a voice = the mark of political subjectivity” --> (a very bad definition of) power: making oneself heard and heard in a manner to which others must respond

(sensation of presence and immediacy heightened in) face-to-face --> transcendent experience of communication --> that “there be no loss or dissipation between speaking and being heard”

(messianic utterance of) slogan <--> immediacy
-->? banishing ambiguity at the expensive of signification

aspiration to immediacy + communicative fullness --> simple *oppositional corrective*
a substantialized, corporealized figuration of power vs. EFF make themselves into pure proxies

(pedagogy, a horrible and wrong idea of) “perfect transmission of intention ==> production of consensus”

...................................

[explosion of accuracies]

...................................

after death there is:
•rumer
•afterlife
•


...................................

(Nicholas Shapiro shows in his research on) people in ordinary toxic homes: *their apprehension of conventionally insensible domestic chemical exposure was informed by sustained attention to barely perceptible alteration of somatic function and atmosphere*

(Sloterdijk, Latour, Anderson, Berlant, Stewart, Shapiro) to explain body's relation to the world --> ancillary process of being a living body as:
•becoming sensitive
•embodying atmospheres
•somatically judging environments
•becoming corporeal aware of nonhumans
•protracted low-level encounter with domestic chemicals --accumulate--> *chemical sublime* <== (indistinct and distributed harm of) late industrial material ecologies (=/= enlightenment sublime: spectacle material threat with transcendence of immaterial reason)

silent and invisible microemissions accrue within the envelope of the home --> residents reckon with how their homes are decomposing into them as they decompose in their homes

somatic work of the chemically concerned is enmeshed with an *apprehension of their own bodies that is simultaneously sensuous and epistemological* (~ “bodily knowledge” situated within a process of “bodily reasoning” that tempers not just what one knows but what one becomes with or is estranged from [=/= forensic architecture notion of knowledge])

‘sustained bodily reasoning ==> chemical sublime’
Shapiro + Kim Fortune --> call for ways to differently know and reimagine our ongoing late industrial present, which is marked by deteriorating sociotechnical systems and economic, climate, and infrastructural instability


**somatic susceptibility and epistemic capacity** common to human life --(informed by nonhuman life)--> molecular and relational appreciation --Shapiro--> domestically exposed (the ‘chemically wounded’ attuning to their own effects and affects ~ discerning the barely perceptible constituents of their environment [=/= “deviant agents,” diagnosed, resistors]


toxic = potency --implicate--> vulnerability of a living body

years of exposure --> biochemically magnified effects --> semiotically enflamed

somatic cognizance

(Shapiro on affect and phenomenological studies of environmental exposure -->) formaldehyde indicators and agents of social abandonment and precarity

(growing literature on) the body as existential, pedagogical, and ethical grounds of (cultures of) science

Shapiro: “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 world?”

Shapiro ethnographically elucidates the *somatic mode of attention*
--> bodies are sites for both actively absorbing the world and being put into motion by its constituent medley of humans and nonhumans

-becoming with (Haraway)
-orienting toward (Ahmed)
-bodily reasoning (Shapiro): the dynamic process through which knowledge of individual spaces of chronic exposure is somatically attained

women's accounts of self-monitoring for bodily dysfunctions (--> feminization of body care)
[Shapiro discovered] men's active indifference to slight somatic abnormalities (rejecting the possibility that their bodies wear permeable --> masculine self-image)


olfaction --> take displeasing scents as primary indicators of environmental contamination
--but--> smell recede from perception over time as they become incorporated into new senatorial norms (sensitivity down-regulates in a process of olfactory adaptation)


microscopic encounters --sensed--> less nameable and more diffuse sensory practices

exposure: an affective space, at the limit of the phenomenal, the somatic proceeds and then is entangled with the rational


sublime (in chemistry): transform from solid to gas bypassing the intermediate liquid form

*nuclear sublime*
weapons scientists felt the blast bore into the being, into their faces, register of the power of the bomb
spectacular, brutal, and lightening-fast sensorial pummeling, tossing them to the ground
=/=
*chemical sublime*
formaldehyde sedate speed of chemical off-gassing and the regular human breathing; (not signalled by overwhelming sensory stimuli rather) indicated by a thickening veil of indistinction as perceptual faculties became occluded
...the bodywork employed to apprehend the qualities of indoor air

(Masco & Kant's privileging of) sublimity's correlation with public, spectacular, and violent events =/= (Shapiro's sublimity:) *profundity and density of widespread, private, indistinct, chronic, and fragmented phenomena*

chemical sublime = انباشت استدلالهای جسمانی accrual of bodily reasoning
irritations --> agitations ==> attenuate the effects of vast toxic infrastructure


(masco nuclear) sublime ==translate==> resounding ethical call
chemical sublime ==> ?

...industry's mobilization of law, science, capital


Shapiro: we must look at how the sublime has brokered relations between exposure and the status quo since at least down of the enlightenment

(quintessential of enlightenment project) Kant's sublime: the immensity/might first overwhelms our 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 ==> reason sets humanity apart and above the physical world
[*]sublime: *internal turmoil and sensuous displeasure is elevated into the delight and superiority of reason* --> humanity's continued progressing

(Shapiro + Gene Ray: ideological function of the aesthetic category of the) sublime within Kant's critical system is anxiously bound up with deep *metaphysical optimism*

formulation of sublime:
•form (space, time, and intensity) of exposure
•the relation between the supersensible (mind) and the sensible (matter)
•orientational movement (from without to within or vice versa)
•political reckoning

*bodily reasoning =/= object (of sublime) held at a distance
*sublimation of toxicity =/= mental mastery (over perceived threats)
*amplify =/= extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
*coalescing of underrecognized disturbances =/= compensation
*beginning of a confrontation =/= resolution

foil of human triumph: “transforming the worst into the best” <-- not possible anymore
...~->? potentiality of living otherwise (---> go to Tsing's contaminated diversity, Chen's queer toxicity)


...in these spaces where *enduring and knowing* are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal symptoms


(chemical phenomenology)
molecular cohabitants who physically hold our world together also encourage our unravelling*** [Shapiro] becoming a pupil of the air [Sloterdijk] is to attune to the aerostolized material culture and more-than-human semiotics [Kohn] within which one is immersed
***


chemical sublime (does not merely refigure a form of sublime in philosophical discourse but) poses an alternative **schema of eventfulness** (or call to action)

...................................

[title]
kulturgeist

...................................

Zizek - Organs without Bodies. Deleuze and Consequences

(i am still at the title:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, inclusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (monstrous, hierarchical, authoritative, soulless, archaic bad object)

functional specificity of organs =/= to release the decoded and deterritorialized flows of [*]desire: a process of production without reference to any exterior agency (--although--> ‘fascism = desire’)]

an example of body without organ is the ‘ocean’ for Marialena
(for Marialena) ocean [~=? fluid women] (an unstratificated, non-coded flow, sex organs sprout everywhere, no organ is constant as regards either function or position) =/= (male fantasies of) armored body

(Deleuze and Guattari suggest) dismantling of the organism (~ molar organic body) ==>
•hypochondriac body (suffering from imaginary symptoms)
•paranoid body
•schizo body
•drugged body
•masochist body <-- my favourite
•
}--> these are all about the body from the point of view of its *potential* [=/=? method]
}--> we are at (an anthropological / psychoanalytic discourse of) excess and transgression --Artaud-->{ organs: functional articulations forced on the body }==> separation, determination, representation

body without organ =/= body image http://ajayeb.net/?q=body+image

-what feminist theory has to say about that? --Irigaray--> is not the body without organs women's own historical condition?
...the machinic, the inorganic, as well as the notions of loss of self, dispersion, and fluidity are all too familiar to women
(and to non-western subjects, i would say. Tasavof has been advocating body without organ within the context of mysticism in Iran)

are Deleuze and Guattari “cyberpunks, constructing fictions of terminal identity in the nearly familiar language of a techno-surrealism”? ~-> (to dissolve the body ==>) will to regain the world <~~--> [death of the auratic object ==> subject: a condemned and useless vestige alongside the simulacra that precede and envelope it]

...................................

(?we need) political metamorphosis

the tensions between:
[*]artist's “special task” (to oppose intellectual divisions) {(art of) forming, inventing, fabricating concepts (<== Deleuze and Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ~= self-referential (=/= referential) --> syntagmatic (word associations)}
and: [*]the increasing difficulty to ask questions (as a result of the constant increase in the specialization of the knowledges --> science) {propositions in discursive systems, (a “task” that) proceeds with a plane of reference --> paradigmatic (a worldview) ==>? to *confront chaos* ~= to provide chaos with reference points [<-- artists need to learn this]}****

(my work in lecture-performance: to provide chaos with reference points)

Barad, Stengers, <== stable foundations of physics had broken up and it is time for science to become philosophical

science becomes philosophical philosophy becomes artistic art becomes anthropological anthropology becomes poetic poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes scientific science becomes aesthetic aesthetics becomes adventurous adventure becomes rigorous rigor becomes Iranian Iran becomes German Germany becomes Arabic Arab becomes Egyptian Egypt becomes animalistic animal becomes fabulous fable becomes political politics becomes...

...................................

(Baxstrom + Meyers highlight a productive gap between intent & outcome in) Christensen making a case of witchcraft (in his pioneering, bizarre, and lavish project of Häxan):
•misidentified nervous disease
•incompatibility of superstition and religious fanaticism with modernity and science
•bringing “errors of belief” in the 15th and 16th centuries into our view

living cinematic tableau, Häxan's excess =/= socially constrained thinking, discursive mode of analysis

Christensen's thesis concerned/gripped with abnormalities, events, and causes ==provide==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught & catching

witch =? epiphenomenon

(to bring the ajayeb to life “objectively” is nonsense)

[Häxan = spectacle + argument ==> *to make nature speak*] drove efforts to locate & combat witches, and it served to shape similar aporias between *sense & distance* imbricated in:
•the invention of modern hysteria in the 19th century
•the “discovery” of the “native's point of view” by anthropologists in the early 20th century

for Christensen: “witchcraft = unrecognized manifestations of clinical hysteria and psychosis”

excessiveness of Häxan's reenactment --> construct the witch's material, invisible, mobile force
(Häxan's objectivity) had no expectation that the real will simply “speak for itself”

Häxan's reception in the 1920s --> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies [particularly the division between “documentary” (nonfiction) and “feature” (fictional) films]

experimentation + evidence making

sexual intercourse, cannibalism, cauldron --solemnize--> pact with the devil

evidentiary thinking

elaborated visualization of the witch stereotype

--> complex nature of *sensual explorations of the flesh* through masochism and exorcism

demonic influence
genres of transfiguration and metamorphosis

Christensen shows how those who were once identified as witches are now the objects of medical and social concern in modern life --> shows the potency of her various forms over time


--> Baxstrom + Meyers
(my work on ajayeb is based on that) [there is a largely] unacknowledged historical tendency and predisposition within the human sciences with roots in much older practices of:
•defining social facts
•discovery, interpretation, production of the real itself
[such as bestiary]

method that allows the researcher to sense
interpret and master forces that appear to be nonsensical (yet held to be present: held to be essential to the reality of everyday social life) --> an epistemological concern

privileged space of the irrational in medical discourses in 19th century: (Jonathan Strauss -->) irrationality (nonsense) was a legitimizing force for medicine in that the very incomprehensibility of the mad created a mysterious and extra-social language that the rising medical profession could adapt to its own purposes

“nonsense” of “the native” [--> my start-up engine in Islam lecture series, a privileged site of mysterious incomprehensibility allowed me to to form the methodological basis for a fieldwork for unknown forces of irrational life in distant societies...]

*anthropology: (a distinct human science from the desire to credibly) master nonsense*
(Baxstrom + Meyers)

anthropologists claiming to have assumed the “point of view” of another (~ fieldworker must achieve the cultivated sensed point of view of another) --> distillation of method & disposition (?) <-- when confronted with the question “who are you?” and “what do you do?”
(according to Malinowski: this) privileged relation to the unknown must emerge through the ability to test what is asserted to be real --> a series of subjective trials subsumed within the rubric of “fieldwork”
*presumptions:
•experiential disposition of the analyst ==> understanding of a phenomenon other wise held to be imaginary and fictional
•witnessing and testimony ==> evidence as to the reality beyond the direct experience of the researcher

([Malinowski updated and secularized a much older epistemology of] Luther:) faith = a commitment to the representation of a truth --> Western Christianity's own efforts to discern truth and the nature of the world


proliferation of witches in 15th century Europe

reassuring relief for the pious believer: force Satan (and his followers) from the shadows through an interpretive expertise over the concrete secondary manifestations of God's reality --✕--> (most had no luxury to imagine) *the embrace of life that the devil urges in binary opposition to that of the good*
--> Devil interfering with the most intimate communications with the Divine
-how does one really know who is speaking when prayer is returned?

[for] the demonologists of the 15th and 16th century --> “God must exist because Satan is right in front of me!” : reality of witches ==> Satan
Institoris, Sprenger, Johannes Nider,
the name of the witch ~=> sacrilegious and inhuman deeds (subject to verification)

*inquisitors believed that what was reported to them was possible* (still they desired proof) <== interweaving of learned demonology into the fabric of a dominant theology (<-- sovereignty of God ratified primarily through the worldly evidence of Satan) + invisibility of the spiritual world was expressed as an essential given

{for the inquisitor (witch hunter) it was never enough to simply “believe” <==> a narrative must be produced that at least partially satisfied the demands of evidence}--> *interrogation under torture = an experimental form of knowing in crisis*

truth value of a nonsensical confession made sensible --> human belief, action, and social practices

ethnographic style of early French ethnographers --> **learning t[...]