[...]at it is not merely that which can be relegated to the ="trms">past

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="large lg2" stl="font-size:112%"> (Bubandt > ="ppl">="ppl">Morris > in Buli, North Maluku in Indonesia) witch="trms">craft='lgc'>: ambivalent aporia, the ="trms">interminable problem of life ='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

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'>?

(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'>~=> 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'>~-> 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

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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)

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

="large lg5" stl="font-size:116%"> 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'>--> 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 an[...]