[...]
the awkward trace of dubious ="trms">literacy (in miners message inscribed on the placard) ='lgc'>='lgc'>--> resistance into the ="trms">communicative process
who/what speaks='qstn'>?
(case of EFF='lgc'>:)
="lsts lst1">•pidgin, minimal and unambiguous message borders on telegraphic ="trms">code (men miners)
="lsts lst1">•typographically standardized form, graphical form of a chant (women demo) ='lgc'>='lgc'>--> vocalization of a slogan that anyone can speak ='lgc'>='lgc'>==> resignification and redeployment
(public sphere avowes) necessity of mediation but also of its effacement ='lgc'>=/= short circuiting to which the slogan aspires with ="trms">language that is stripped of ambiguity
messianism='lgc'>: the drive to transcend mediation altogether
(="frds scrmbld">Jassem's mode of) explaining what had happened with all the art of a ="trms">storyteller and truly Spartican ="trms">authority
="prgrph">-='lgc'>[Spartan athlete='lgc'>: marked by simplicity, frugality, or avoidance of luxury and comfort='lgc'>]
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(leftist activist='lgc'>:) those who claim better re="trms">presentational capacities (because the re="trms">presentative function has been confused with a governing function) ='lgc'>+ aspiration for something beyond this re="trms">presentation
performance of moral ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteousness
ex="trms">="trms"nttrm="cluster,club">clusion at the threshold of liberation
unconscious mytho="trms">poetic structures
insistence on being clandestine='lgc'> = claim of importance
offering oneself in the role of “leader” in the pursuit of immediacy
strike as an ecstatic experience of collectivity and self-="trms">presencing ='lgc'>=/= self-re="trms">presentation, mediation
="ppl">Marx's view of the role of the individual in ="trms">history, in his Eighteenth Brumaire, that ='strcls'>*the identity of the workers’ ="trms">interests does not automatically become the basis of a sense of ="trms">community='strcls'>* ='lgc'>='lgc'>--> workers are blocked in their capacities for self-re="trms">presentation ='lgc'>='lgc'>==> ='strcls'>***eloquent appropriation of the workers’ possible but ="trms">interrupted capacity for self-re="trms">presentation='strcls'>***
='lgc'>='lgc'>~='lgc'>~> messianism ='and'>& ="trms">sublime
(in liberal electoral democratic order='lgc'>:) “having a voice='lgc'> = the mark of political subjectivity” ='lgc'>='lgc'>--> (a very bad de="trms">finition of) power='lgc'>: making oneself heard and heard in a manner to which others must ="trms">respond
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(sensation of ="trms">presence and immediacy heightened in) face-to-face ='lgc'>='lgc'>--> transcendent experience of ="trms">communication ='lgc'>='lgc'>--> that “there be no loss or dissipation between speaking and being heard”
(messianic utterance of) slogan ='lgc'><='lgc'>='lgc'>--> immediacy
='lgc'>='lgc'>-->='qstn'>? banishing ambiguity at the expensive of signification
aspiration to immediacy ='lgc'>+ ="trms">communicative fullness ='lgc'>='lgc'>--> simple ='strcls'>*op="trms">positional corrective='strcls'>*
a substantialized, corporealized ="trms">figuration of power vs. EFF make themselves into pure proxies
(pedagogy, a horrible and wrong idea of) “perfect trans="trms">mission of intention ='lgc'>='lgc'>==> production of con="trms">sensus”
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='lgc'>[explosion of accuracies='lgc'>]
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after death there is='lgc'>:
="lsts lst1">•rumer
="lsts lst1">•afterlife
="lsts lst1">•
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(Nicholas ="ppl">Shapiro shows in his research on) people in ordinary toxic homes='lgc'>: ='strcls'>*their apprehension of conventionally insensible domestic chemical exposure was informed by sustained attention to barely perceptible alteration of somatic function and atmosphere='strcls'>*
(Sloterdijk, ="ppl">="ppl">Latour, Anderson, ="ppl">Berlant, ="ppl">="ppl">Stewart, ="ppl">Shapiro) to explain body's ="trms">relation to the ="trms">world ='lgc'>='lgc'>--> ancillary process of being a living body as='lgc'>:
="lsts lst1">•becoming sensitive
="lsts lst1">•="trms">embodying atmospheres
="lsts lst1">•somatically judging environments
="lsts lst1">•becoming corporeal aware of nonhumans
="lsts lst1">•protracted low-level encounter with domestic chemicals ='lgc'>--accumulate='lgc'>='lgc'>--> ='strcls'>*chemical ="trms">sublime='strcls'>* ='lgc'><='lgc'>== (indistinct and distributed harm of) late industrial ="trms">material ="trms">ecologies (='lgc'>=/= enlightenment ="trms">sublime='lgc'>: ="trms">spectacle ="trms">material threat with transcendence of im="trms">material reason)
silent and invisible microe="trms">missions accrue within the envelope of the home ='lgc'>='lgc'>--> residents reckon with how their homes are de="trms">composing into them as they de="trms">compose in their homes
somatic work of the chemically concerned is enmeshed with an ='strcls'>*apprehension of their own bodies that is ="trms">simultaneously ="trms">sensuous and ="trms">epistemological='strcls'>* (='lgc'>~ “bodily knowl="trms"nttrm="knowledge,Knowledge">edge” ="trms">situated within a process of “bodily reasoning” that tempers not just what one knows but what one becomes with or is estranged from ='lgc'>[='lgc'>=/= forensic architecture notion of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>])
‘sustained bodily reasoning ='lgc'>='lgc'>==> chemical ="trms">sublime’
="ppl">Shapiro ='lgc'>+ Kim Fortune ='lgc'>='lgc'>--> call for ways to ="trms">differently know and re="trms">imagine our ongoing late industrial ="trms">present, which is marked by deteriorating ="trms">socio="trms">technical ="trms">systems and economic, climate, and infrastructural instability
='strcls'>**somatic susceptibility and ="trms">epistemic capacity='strcls'>** common to human life ='lgc'>--(informed by nonhuman life)='lgc'>='lgc'>--> molecular and ="trms">relational appreciation ='lgc'>--="ppl">Shapiro='lgc'>='lgc'>--> domestically exposed (the ‘chemically wounded’ attuning to their own effects and ="trms">affects ='lgc'>~ discerning the barely perceptible constituents of their environment ='lgc'>[='lgc'>=/= “deviant ="trms">agents,” diagnosed, resistors='lgc'>]
toxic='lgc'> = potency ='lgc'>--implicate='lgc'>='lgc'>--> vulnerability of a living body
years of exposure ='lgc'>='lgc'>--> biochemically magnified effects ='lgc'>='lgc'>--> ="trms">semiotically enflamed
somatic cognizance
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(="ppl">Shapiro on ="trms">affect and ="trms">phenomenological studies of environmental exposure ='lgc'>='lgc'>-->) formaldehyde indicators and ="trms">agents of ="trms">social abandonment and precarity
(growing ="trms">literature on) the body as existential, pedagogical, and ethical grounds of (cultures of) ="trms">science
="ppl">Shapiro='lgc'>: “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 ="trms">world='qstn'>?”
="ppl">Shapiro ethnographically elucidates the ='strcls'>*somatic mode of attention='strcls'>*
='lgc'>='lgc'>--> bodies are sites for both actively absorbing the ="trms">world and being put into motion by its constituent medley of humans and nonhumans
="prgrph">-becoming with (="ppl">="ppl">Haraway)
="prgrph">-orienting toward (="ppl">Ahmed)
="prgrph">-bodily reasoning (="ppl">Shapiro)='lgc'>: the dynamic process through which knowl="trms"nttrm="knowledge,Knowledge">edge of individual spaces of chronic exposure is somatically attained
women's accounts of self-monitoring for bodily dysfunctions (='lgc'>='lgc'>--> feminization of body care)
='lgc'>[="ppl">Shapiro discovered='lgc'>] men's active in="trms">difference to slight somatic abnormalities (rejecting the possibility that their bodies wear permeable ='lgc'>='lgc'>--> masculine self-image)
olfaction ='lgc'>='lgc'>--> take displeasing scents as primary indicators of environmental contamination
='lgc'>--but='lgc'>='lgc'>--> 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 ='lgc'>--sensed='lgc'>='lgc'>--> less nameable and more diffuse sensory practices
exposure='lgc'>: an ="trms">affective space, at the limit of the ="trms">phenomenal, the somatic proceeds and then is entangled with the rational
="trms">sublime (in chemistry)='lgc'>: transform from solid to gas bypassing the ="trms">intermediate liquid form
='strcls'>*nuclear ="trms">sublime='strcls'>*
weapons ="trms">scientists felt the blast bore into the being, into their faces, register of the power of the bomb
="trms">spectacular, brutal, and lightening-fast sensorial pummeling, tossing them to the ground
='lgc'>=/=
='strcls'>*chemical ="trms">sublime='strcls'>*
formaldehyde sedate speed of chemical off-gassing and the regular human breathing; (not signalled by overwhelming sensory stimuli rather) indicated by a ="trms">thickening ="trms">veil of indistinction as perceptual faculties became oc="trms"nttrm="cluster,club">cluded
...the bodywork employed to apprehend the qualities of indoor air
(Masco ='and'>& ="ppl">Kant's privileging of) ="trms">sublimity's cor="trms">relation with public, ="trms">spectacular, and violent events ='lgc'>=/= (="ppl">Shapiro's ="trms">sublimity='lgc'>:) ='strcls'>*profundity and ="trms">density of widesp="trms"nttrm="already,spread">read, private, indistinct, chronic, and fragmented ="trms">phenomena='strcls'>*
chemical ="trms">sublime='lgc'> = انباشت استدلالهای جسمانی accrual of bodily reasoning
irritations ='lgc'>='lgc'>--> agitations ='lgc'>='lgc'>==> attenuate the effects of vast toxic infrastructure
(masco nuclear) ="trms">sublime ='lgc'>==="trms">translate='lgc'>='lgc'>==> resounding ethical call
chemical ="trms">sublime ='lgc'>='lgc'>==> ='qstn'>?
...industry's mobilization of law, ="trms">science, capital
="ppl">Shapiro='lgc'>: we must look at how the ="trms">sublime has brokered ="trms">relations between exposure and the status quo since at least down of the enlightenment
(quintessential of enlightenment project) ="ppl">Kant's ="trms">sublime='lgc'>: the immensity/might first overwhelms our ="trms">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 ='lgc'>='lgc'>==> reason sets humanity apart and above the physical ="trms">world
='lgc'>[='strcls'>*='lgc'>]="trms">sublime='lgc'>: ='strcls'>*="trms">internal turmoil and ="trms">sensuous displeasure is elevated into the delight and superiority of reason='strcls'>* ='lgc'>='lgc'>--> humanity's continued progressing
(="ppl">Shapiro ='lgc'>+ Gene Ray='lgc'>: ideological function of the ="trms">aesthetic ="trms">category of the) ="trms">sublime within ="ppl">Kant's critical ="trms">system is ="trms">anxiously bound up with deep ='strcls'>*="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical optimism='strcls'>*
="trms">formulation of ="trms">sublime='lgc'>:
="lsts lst1">•form (space, time, and intensity) of exposure
="lsts lst1">•the ="trms">relation between the supersensible (mind) and the sensible (="trms">matter)
="lsts lst1">•orientational movement (from without to within or vice versa)
="lsts lst1">•political reckoning
='strcls'>*bodily reasoning ='lgc'>=/= object (of ="trms">sublime) held at a distance
='strcls'>*="trms">sublimation of toxicity ='lgc'>=/= mental mastery (over perceived threats)
='strcls'>*amplify ='lgc'>=/= extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
='strcls'>*coalescing of underrecognized dist="trms"nttrm="disturban">urbances ='lgc'>=/= compensation
='strcls'>*beginning of a confrontation ='lgc'>=/= resolution
foil of human triumph='lgc'>: “transforming the worst into the best” ='lgc'><='lgc'>-- not possible anymore
...='lgc'>='lgc'>~->='qstn'>? potentiality of living otherwise (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's contaminated diversity, ="ppl">Chen's queer toxicity)
...in these spaces where ='strcls'>*enduring and knowing='strcls'>* are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal ="trms">symptoms
(chemical ="trms">phenomenology)
molecular cohabitants who physically hold our ="trms">world together also encourage our unravelling='strcls'>*** ='lgc'>[="ppl">Shapiro='lgc'>] becoming a pupil of the air ='lgc'>[Sloterdijk='lgc'>] is to attune to the aerostolized ="trms">material culture and more-than-human ="trms">semiotics ='lgc'>[="ppl">Kohn='lgc'>] within which one is immersed
='strcls'>***
chemical ="trms">sublime (does not merely refigure a form of ="trms">sublime in philosophical discourse but) poses an alternative ='strcls'>**schema of eventfulness='strcls'>** (or call to action)
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='lgc'>[title='lgc'>]
kulturgeist
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Zizek - Organs without Bodies. ="ppl">Deleuze and Consequences
(i am still at the title='lgc'>:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, in="trms">="trms"nttrm="cluster,club">clusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (="trms">monstrous, hierarchical, ="trms">authoritative, soulless, archaic bad object)
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functional ="trms">specificity of organs ='lgc'>=/= to release the de="trms">coded and deterritorialized flows of ='lgc'>[='strcls'>*='lgc'>]desire='lgc'>: a process of production without reference to any exterior ="trms">agency (='lgc'>--although='lgc'>='lgc'>--> ‘fascism='lgc'> = desire’)='lgc'>]
an ='thdf'>example of body without organ is the ‘ocean’ for ="frds scrmbld">Marialena
(for ="frds scrmbld">Marialena) ocean ='lgc'>[='lgc'>='lgc'>~=='qstn'>? fluid women='lgc'>] (an unstratificated, non-="trms">coded flow, sex organs sprout everywhere, no organ is constant as regards either function or ="trms">position) ='lgc'>=/= (male fantasies of) armored body
(="ppl">Deleuze and ="ppl">Guattari sug="trms">gest) dismantling of the organism (='lgc'>~ molar organic body) ='lgc'>='lgc'>==>
="lsts lst1">•hypochondriac body (suffering from ="trms">imaginary ="trms">symptoms)
="lsts lst1">•="trms">paranoid body
="lsts lst1">•="trms">schizo body
="lsts lst1">•="trms">drugged body
="lsts lst1">•masochist body ='lgc'><='lgc'>-- my favourite
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> these are all about the body from the point of view of its ='strcls'>*potential='strcls'>* ='lgc'>[='lgc'>=/=='qstn'>? ="trms">method='lgc'>]
='lgc'>}='lgc'>='lgc'>--> we are at (an ="trms">anthropological / psychoanalytic discourse of) ="trms">excess and transgression ='lgc'>--="ppl">Artaud='lgc'>='lgc'>-->='lgc'>{ organs='lgc'>: functional ="trms">articulations forced on the body ='lgc'>}='lgc'>='lgc'>==> separation, determination, re="trms">presentation
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body without organ ='lgc'>=/= ="nms">body image http://="nms">ajayeb.net/='qstn'>?q=body='lgc'>+image
="prgrph">-what feminist theory has to say about that='qstn'>? ='lgc'>--="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>='lgc'>--> is not the body without organs women's own ="trms">historical condition='qstn'>?
...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 ="nms">Iran)
are ="ppl">Deleuze and ="ppl">Guattari “cyberpunks, constructing ="trms">fictions of terminal identity in the nearly familiar ="trms">language of a ="trms">techno-surrealism”='qstn'>? ='lgc'>='lgc'>~-> (to dissolve the body ='lgc'>='lgc'>==>) will to regain the ="trms">world ='lgc'><='lgc'>~='lgc'>~='lgc'>='lgc'>--> ='lgc'>[death of the auratic object ='lgc'>='lgc'>==> subject='lgc'>: a condemned and useless vestige alongside the simulacra that precede and envelope it='lgc'>]
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(='qstn'>?we need) political ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis
the tensions between='lgc'>:
='lgc'>[='strcls'>*='lgc'>]artist's “special task” (to oppose intellectual divisions) ='lgc'>{(art of) forming, inventing, fabricating concepts (='lgc'><='lgc'>== ="ppl">Deleuze and ="ppl">Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ='lgc'>='lgc'>~= self-referential (='lgc'>=/= referential) ='lgc'>='lgc'>--> syntagmatic (word as="trms">sociations)='lgc'>}
and='lgc'>: ='lgc'>[='strcls'>*='lgc'>]the increasing difficulty to ask ="trms">questions (as a result of the constant increase in the specialization of the knowl="trms"nttrm="knowledge,Knowledge">edges ='lgc'>='lgc'>--> ="trms">science) ='lgc'>{pro="trms">positions in discursive ="trms">systems, (a “task” that) proceeds with a plane of reference ='lgc'>='lgc'>--> paradigmatic (a ="trms">worldview) ='lgc'>='lgc'>==>='qstn'>? to ='strcls'>*confront chaos='strcls'>* ='lgc'>='lgc'>~= to provide chaos with reference points ='lgc'>[='lgc'><='lgc'>-- artists need to learn this='lgc'>]='lgc'>}='strcls'>****
(='mywrk'>my work in ="trms">lecture-performance='lgc'>: to provide chaos with reference points)
="ppl">="ppl">Barad, ="ppl">="ppl">Stengers, ='lgc'><='lgc'>== stable foundations of physics had broken up and it is time for ="trms">science to become philosophical
="trms">science becomes philosophical philosophy becomes artistic art becomes ="trms">anthropological ="trms">anthropology becomes ="trms">poetic ="trms">poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes ="trms">scientific ="trms">science becomes ="trms">aesthetic ="trms">aesthetics becomes adventurous adventure becomes ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor becomes ="nms">Iranian ="nms">Iran becomes German Germany becomes ="ppl">Arabic Arab becomes Egyptian Egypt becomes ="trms">animalistic ="trms">animal becomes ="trms">fabulous ="trms">fable becomes political politics becomes...
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(="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers highlight a productive gap between intent ='and'>& outcome in) Christensen making a case of witch="trms">craft (in his pioneering, bizarre, and lavish project of ="nms">Häxan)='lgc'>:
="lsts lst1">•misidentified nervous disease
="lsts lst1">•incompatibility of superstition and ="trms">religious fanaticism with ="trms">modernity and ="trms">science
="lsts lst1">•bringing “errors of belief” in the 15th and 16th centuries into our view
living cinematic tableau, ="nms">Häxan's ="trms">excess ='lgc'>=/= ="trms">socially constrained thinking, discursive mode of analysis
Christensen's thesis concerned/gripped with abnormalities, events, and causes ='lgc'>==provide='lgc'>='lgc'>==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught ='and'>& catching
witch ='lgc'>=='qstn'>? epi="trms">phenomenon
(to bring the ="nms">ajayeb to life “objectively” is nonsense)
='lgc'>[="nms">Häxan='lgc'> = ="trms">spectacle ='lgc'>+ argument ='lgc'>='lgc'>==> ='strcls'>*to make ="trms">nature speak='strcls'>*='lgc'>] drove efforts to locate ='and'>& combat witches, and it served to shape similar aporias between ='strcls'>*sense ='and'>& distance='strcls'>* imbricated in='lgc'>:
="lsts lst1">•the invention of ="trms">modern hysteria in the 19th century
="lsts lst1">•the “discovery” of the “native's point of view” by ="trms">anthropologists in the early 20th century
for Christensen='lgc'>: “witch="trms">craft='lgc'> = unrecognized manifestations of clinical hysteria and psychosis”
="trms">excessiveness of ="nms">Häxan's reenactment ='lgc'>='lgc'>--> construct the witch's ="trms">material, invisible, mobile force
(="nms">Häxan's objectivity) had no expectation that the real will simply “speak for itself”
="nms">Häxan's reception in the 1920s ='lgc'>='lgc'>--> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies ='lgc'>[particularly the division between “documentary” (non="trms">fiction) and “feature” (="trms">fictional) films='lgc'>]
experimentation ='lgc'>+ evidence making
sexual ="trms">intercourse, cannibalism, cauldron ='lgc'>--solemnize='lgc'>='lgc'>--> pact with the devil
evidentiary thinking
elaborated visualization of the witch stereotype
='lgc'>='lgc'>--> complex ="trms">nature of ='strcls'>*="trms">sensual explorations of the flesh='strcls'>* through masochism and exorcism
demonic influence
genres of trans="trms">figuration and ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis
Christensen shows how those who were once identified as witches are now the objects of medical and ="trms">social concern in ="trms">modern life ='lgc'>='lgc'>--> shows the potency of her various forms over time
='lgc'>='lgc'>--> ="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers
(='mywrk'>my work on ="nms">ajayeb is based on that) ='lgc'>[there is a largely='lgc'>] unacknowl="trms"nttrm="knowledge,Knowledge">edged ="trms">historical tendency and predis="trms">position within the human ="trms">sciences with roots in much older practices of='lgc'>:
="lsts lst1">•defining ="trms">social facts
="lsts lst1">•discovery, ="trms">interpretation, production of the real itself
='lgc'>[such as ="trms">bestiary='lgc'>]
="trms">method that allows the rese="trms"nttrm="search">archer to sense
="trms">interpret and master forces that appear to be nonsensical (yet held to be ="trms">present='lgc'>: held to be essential to the reality of everyday ="trms">social life) ='lgc'>='lgc'>--> an ="trms">epistemological concern
privileged space of the irrational in medical discourses in 19th century='lgc'>: (Jonathan ="ppl">Strauss ='lgc'>='lgc'>-->) irrationality (nonsense) was a legitimizing force for medicine in that the very incomprehensibility of the mad created a mysterious and extra-="trms">social ="trms">language that the rising medical profession could adapt to its own purposes
“nonsense” of “the native” ='lgc'>[='lgc'>='lgc'>--> my start-up engine in Islam ="trms">lecture series, a privileged site of mysterious incomprehensibility allowed me to to form the ="trms">methodological basis for a fieldwork for unknown forces of irrational life in distant ="trms">societies...='lgc'>]
='strcls'>*="trms">anthropology='lgc'>: (a distinct human ="trms">science from the desire to credibly) master nonsense='strcls'>*
(="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers)
="trms">anthropologists claiming to have assumed the “point of view” of another (='lgc'>~ fieldworker must achieve the cultivated sensed point of view of another) ='lgc'>='lgc'>--> distillation of ="trms">method ='and'>& dis="trms">position (='qstn'>?) ='lgc'><='lgc'>-- when confronted with the ="trms">question “who are you='qstn'>?” and “what do you do='qstn'>?”
(="trms">according to Malinowski='lgc'>: this) privileged ="trms">relation to the unknown must emerge through the ability to test what is asserted to be real ='lgc'>='lgc'>--> a series of subjective trials subsumed within the rubric of “fieldwork”
='strcls'>*presumptions='lgc'>:
="lsts lst1">•experiential dis="trms">position of the analyst ='lgc'>='lgc'>==> understanding of a ="trms">phenomenon other wise held to be ="trms">imaginary and ="trms">fictional
="lsts lst1">•witnessing and testimony ='lgc'>='lgc'>==> evidence as to the reality beyond the direct experience of the rese="trms"nttrm="search">archer
(='lgc'>[Malinowski updated and secularized a much older ="trms">epistemology of='lgc'>] Luther='lgc'>:) faith='lgc'> = a commitment to the re="trms">presentation of a truth ='lgc'>='lgc'>--> Western ="frds scrmbld"nttrm="Christianson">Christianity's own efforts to discern truth and the ="trms">nature of the ="trms">world
proliferation of witches in 15th century Europe
reassuring relief for the pious believer='lgc'>: force Satan (and his followers) from the shadows through an ="trms">interpretive expertise over the concrete secondary manifestations of God's reality ='lgc'>--='not'>✕='lgc'>='lgc'>--> (most had no luxury to ="trms">imagine) ='strcls'>*the embrace of life that the devil urges in binary op="trms">position to that of the good='strcls'>*
='lgc'>='lgc'>--> Devil ="trms">interfering with the most intimate ="trms">communications with the Divine
="prgrph">-how does one really know who is speaking when prayer is returned='qstn'>?
='lgc'>[for='lgc'>] the demonologists of the 15th and 16th century ='lgc'>='lgc'>--> “God must exist because Satan is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right in front of me!” ='lgc'>: reality of witches ='lgc'>='lgc'>==> Satan
Institoris, Sprenger, Johannes Nider,
the name of the witch ='lgc'>='lgc'>='lgc'>~=> sacrilegious and inhuman deeds (subject to verification)
='strcls'>*inquisitors believed that what was reported to them was possible='strcls'>* (still they desired proof) ='lgc'><='lgc'>== ="trms">interweaving of learned demonology into the fabric of a dominant theology (='lgc'><='lgc'>-- sovereignty of God ratified primarily through the ="trms">worldly evidence of Satan) ='lgc'>+ invisibility of the spiritual ="trms">world was expressed as an essential given
='lgc'>{for the inquisitor (witch hunter) it was never enough to simply “believe” ='lgc'><='lgc'>='lgc'>==> a ="trms">narrative must be produced that at least partially satisfied the ="trms">demands of evidence='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">interrogation under torture='lgc'> = an experimental form of knowing in crisis='strcls'>*
truth value of a nonsensical confession made sensible ='lgc'>='lgc'>--> human belief, action, and ="trms">social practices
ethnographic style of early French ethnographers ='lgc'>='lgc'>--> ='strcls'>**learning truth from lie='strcls'>** was essential to re="trms">presenting the “primitive” reality in order to ="trms">interpret it in its true picture
="prgrph">-Marcel Griaule's approach to fieldwork='lgc'>: “The crime is the fact, the guilty party the ="trms">interlocutor, and accomplices are all the ="trms">members of this ="trms">society. ='lgc'>[...='lgc'>]the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths='lgc'>--labyrinths that are often organized. ='lgc'>[...='lgc'>]The inquest must be treated like a strategic operation.”
='lgc'>='lgc'>--> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native ="trms">interlocutor ='lgc'>[='lgc'>='lgc'>--> same mistake that Federici does in her ="trms">book Caliban and the Witch. Federici, in search of the manifestations of misogyny, aggressively frames the s="trms">cene of a feminist encounter with witch-hunt as a kind of antagonistic trial of ="trms">social organization of the Middle Ages in ="trms">transition to early capitalism... a mode of attention that is equally didactic and forensic as the witch inquisitors='lgc'>]
recognition of the struggle that lay at the heart of raising testimony to the status of the “really real” ='lgc'>--="ppl">Avital='lgc'>='lgc'>--> Griaule aggressively frames the s="trms">cene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ="trms">anthropologist)
='strcls'>*fieldwork ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge of hauntings that is itself haunted='strcls'>*
="trms">imaginative result of “I-witnessing”
='strcls'>*paradoxical necessity of an expressive element within an objective test in ="trms">relation to what would other wise be nonsense='strcls'>* is evident in many of the examples of 16th century visual culture ='lgc'>='lgc'>--> ="nms">ajayeb ="trms">bestiary
trial by ordeal
(illustrated in Eduard Fuchs)
the case='lgc'>: if the woman floats she is clearly able to con="trms">travene the ="trms">nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
="prgrph">-procedural expertise ='lgc'>='lgc'>--> trial by water here functions as ='strcls'>*experiment as much as a punishment='strcls'>* designed to reveal an other wise invisible truth
testimony ='lgc'>+ experimental results ='lgc'>+ expert inquisitorial ="trms">interpretation ='lgc'>='lgc'>==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding ="trms">relations and ="trms">phenomenon in the ="trms">world)
="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers
(="nms">ajayeb's) individual cases='lgc'>: an effective strategy in providing analytic (and ="trms">="trms">empirical) purchase for ="trms">phenomenon that were other wise invisible to even the discerning eye of the expert ='lgc'><='lgc'>-- ='strcls'>**to move away from a reliance on ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='strcls'>**
='strcls'>**medicalization of the invisible='strcls'>**
possession
set the ="trms">stage for the explicit medicalization of the mobile invisible forces that experts had been struggling to master, explain, and take ="trms">measures against ='lgc'>='lgc'>--> a new mode that was equally ='strcls'>*didactic and forensic='strcls'>* (as the theological frameworks deployed by inquisitors and the exorcise of demons by Church)
witch="trms">craft, faith healing, and demonic possession
Bibliotheque diabolique ='lgc'>='lgc'>--> case studies to de="trms">monstrate the precariousness of misre="trms">presentation and the consequences of ignorance ='lgc'>='lgc'>~= investigations collected by Charcot and his students in their studies of hysteria
="lsts lst1">•clarifying the link between witch="trms">craft and hysteria
='strcls'>*witch hunting and the exorcism of spirits in the 16th century (='lgc'>='lgc'>--> antiquated forms of inquiry) ='lgc'>='lgc'>~=='qstn'>?! clinical studies of nervous illness in the 19th century ='lgc'>='lgc'>--> conceptual scaf="trms">folding of the emergent ="trms">science='strcls'>*='lgc'>:
="lsts lst1">•fascination with the secondary visible effects of primary invisible forces
="lsts lst1">•long-term labor of ="trms">social ="trms">interpretation that required the mutation of old ="trms">categories and the creation of new ones
='lgc'>='lgc'>==> “witch='lgc'> = misdiagnosed”
epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
='lgc'>=/= hysteria (hold a special place in the moral ="trms">imaginary)
the special susceptibility of women to witch="trms">craft mirrored the “feminine weakness” as="trms">sociated with the hysteric, exacerbated by low ="trms">social status
="prgrph">-in countless accounts of possession, we find descriptions of demons speaking through the mouths of girls
='lgc'>[="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers ='lgc'>=/= Federici's flat analysis of witch hunt as the tool of subjugation of the local population or of woman by men='lgc'>]
tableau vivant ='lgc'>--into='lgc'>='lgc'>--> tableau clinique ='lgc'>--into='lgc'>='lgc'>--> tableau critique
hysterical reliving of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">symptom ='lgc'>='lgc'>--> reframed trauma='lgc'>: an attempt to suspend the two temporalities (real and re="trms">imagined) in the same image
='at'>@="frds scrmbld">Hoda
one element of fascination with hysteria was its “look” ='lgc'>='lgc'>--> hysteria's ="trms">aesthetic link to forms of possession
possession ='lgc'>='lgc'>--> aneasthesias, amnesias, subconscious acts, ="trms">somnambulisms, fixed ideas
a scaf="trms">folding='lgc'>: conceptually arranged chasm between outer and inner states ='lgc'>='lgc'>==>
="lsts lst1">•exorcists building on the ="trms">techniques of inquisitors and witch hunters ='lgc'>='lgc'>--> possession acts as the bridge across this chasm
="lsts lst1">•="trms">neurologists and psychologists construct the same
='lgc'>--='not'>✕='lgc'>='lgc'>--> (Malinowski's) ="trms">anthropologists='lgc'>: fieldworkers as truth-tellers returning from the dark corners of the real (the witches are no longer explicitly the target of the inquiry)
="nms">Häxan's real object='lgc'>: the specter of sheer nonsense
hunt (even in objective ="trms">scientific mastery) ='lgc'>='lgc'>--> fueled by a desire operationalized in a ="trms">method of being close enough to something to sense it
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(='qstn'>?every time we have to) show how ='strcls'>*the[...]