[...]> ="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

="large lg2" stl="font-size:111%"> (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)

="large lg1" stl="font-size:115%"> 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

="large lg3" stl="font-size:110%"> 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

="large lg4" stl="font-size:110%"> “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 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'>~= ="trms">authority)


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

="large lg5" stl="font-size:155%"> ="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 epochal schema (these sequences become something more and ="trms">different) ='lgc'>='lgc'>--> analog media are said to be displaced by d[...]