[...]s)
='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

="large lg2" stl="font-size:110%">
(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'>***


="large lg14" stl="font-size:121%"> 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)

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

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'>]

="large lg10" stl="font-size:105%"> ="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

="large lg1" stl="font-size:124%"> 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

="large lg14" stl="font-size:128%"> (='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)

="large lg6" stl="font-size:121%"> 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

="large lg3" stl="font-size:110%"> 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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="large lg14" stl="font-size:113%"> (='qstn'>?every time we have to) show how ='strcls'>*the word (that we are using) relates to meaning='strcls'>*

Christensen makes every effort to ="trms">craft a witch that is real to us ='lgc'>: ="trms">ontological fluidity of a cinematic image ='lgc'>='lgc'>==> “="nms">Häxan='lgc'> = word ='lgc'>+ image ='lgc'>+ thing”

="large lg4" stl="font-size:110%"> metoposcopy='lgc'>: the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind ='lgc'>='lgc'>--> a proto-cinematic theory of the ="trms">relation between image and thought if ever there was one

="lsts lst1">•re="trms">spectable scholar indexes himself through his sources
="lsts lst1">•="trms">authoritarian first-person tenor ='lgc'>='lgc'>--> ="trms">instrumentally impersonal tenor
="lsts lst1">•establishing the X as a chapter within a much longer constellation of practices, discourses, tradit[...]