[...] acts that (by de="trms">finition) could not be witnessed


in ="nms">Häxan
="prgrph">-the power of cinema to witness exceeds that of the witch hunter
="prgrph">-what it does is “worse” than ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigging the truth ='lgc'>='lgc'>--> it aligns itself (not with a concept of truth or the real but) with the power of the witch

="large lg2" stl="font-size:110%">
(="nms">Häxan and many criminal ="trms">story films) works through ="trms">instruments of knowing rooted in the ='strcls'>*dynamics of the confession='strcls'>*
='at'>#="nms">ajayeb ="trms">storytelling

...="trms"nttrm="cluster,club">clumsily rendered, the w="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggling demons reflect an ="trms">interesting set of variations to the witch stereotype, both ="trms">ontologically and visually
(Maria giving birth to demon ="trms">children)


Thomas Aquinas's theorization of the ='strcls'>*virtual bodies='strcls'>* (of angels)
="prgrph">-angels do not need bodies for their sake but for ours ='lgc'>='lgc'>--> un="trms">natural couplings could produce ="trms">children, but that the bodily essence of devils would rule out the possibility that these ="trms">children would themselves be demons


16th century ="trms">author primarily concern with Satan's ability to manipulate and ="trms">pervert ="trms">language (in="trms"nttrm="cluster,club">cluding ="trms">erotic ="trms">language)


="trms">wild flowing hair of the women ='lgc'>='lgc'>--> a common visual ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor for sexual promiscuity and disorder


images of canniba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic night witches were explicitly a demonological variation on long-standing popular conceptions

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xxxxxx



persistence of witch="trms">craft
how witch="trms">craft might still exist as more than just one of many choices available on a personal empowerment “menu”
="prgrph">-how rituals pertaining to magic came to be understood as a problem of knowl="trms"nttrm="knowledge,Knowledge">edge

='strcls'>*magic binds forces that would otherwise overflow life='strcls'>*
a great subterranean need to “bind” forces that would otherwise exert themselves with impunity and without any greater explanation or meaning
='lgc'>='lgc'>--> enacting a de="trms">historification of a form of life that would otherwise be overwhelmed by the brutal timeliness of ="trms">historical being
="ppl">Baxstrom > de ="ppl">Martino, Janet

making the precarity of our ="trms">presence an object of knowl="trms"nttrm="knowledge,Knowledge">edge

(firm un="trms">questioning belief ='lgc'>=/=) local doubt ='lgc'>--sustins='lgc'>='lgc'>--> witch="trms">craft (in Buli -Bubandt)
...face off with a persistent, seemingly eternal, spectral threat

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Rolley

an anatomical (not geographical knowl="trms"nttrm="knowledge,Knowledge">edge, diabolical atlas) demonological understanding

Renessancian ="trms">world encounters ='lgc'>==> geo
='lgc'>[='strcls'>*='lgc'>]Renaissance='lgc'>: the age of demonology, the age of ="trms">cosmographic revolution (='lgc'>='lgc'>--> ="trms">nature of ="trms">causality)
="prgrph">-="trms">presence of the devil in geographical space
="prgrph">-com="trms">posite and cross-disciplinary ="trms">network of nonhuman ="trms">causality and transmedia ="trms">writing ='lgc'>[demonologists ='lgc'>+ ="trms">cosmographers ='lgc'>+ ="trms">travellers='lgc'>]
="lsts lst1">•demonology='lgc'>: identifiable shared discursive field ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Baxstrom
="lsts lst1">•demon ='lgc'>='lgc'>--> gunpowder (="trms">according to Rabelais and others) is the diabolical element amongst the classic tricolon='lgc'>: gunpowder, the nautical compass, and the printing press

emergence of a ="frds scrmbld"nttrm="Christianson">Christian ="trms">science of the devil (in the medieval West) ='lgc'>='lgc'>--> liberation of demons (from supralunar to sublunar ='lgc'>='lgc'>--> into earthly realms)

Sabbat='lgc'>: an outpost of hell very much belonging to this ="trms">world

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='strcls'>*finding ghost is what we are all here for='strcls'>*

...nagging mischief they cause can turn deadly
violently jerks the body of the medium around
occasionally threatening or attacking onlookers

“keep filming” one of the old women whispers behind me ='lgc'>='lgc'>--> i do what i am told='lgc'> = i do exactly what i want to do

="trms">anthropologist='lgc'> = i cannot directly “see” the demon or the spirit ='lgc'>[='lgc'>~ what i am told to see, ='at'>@="nms">apass ='at'>#feedback='lgc'>], but i am convinced that they are there


(="nms">ajayeb ='lgc'>--='qstn'>?='lgc'>='lgc'>-->) older practices of defining ="trms">social facts and the discovery, ="trms">interpretation, and de="trms">finition of the ="trms"nttrm="already,spread">read ='lgc'>==> (roots of the predis="trms">position of research='lgc'>:) to sense, ="trms">interpret, and eventually master forces that appear to be nonsensical and yet are held to be essential to the reality of everyday ="trms">social life

='lgc'>[mad:='lgc'>] ='thdf'>the notion of ='strcls'>*irrational='strcls'>* as a privileged space in medical discourses (in France in the 19th century) ='lgc'>==> a mysterious and extra-="trms">social ="trms">language that the rising medical profession could adapt to its own purposes

“nonsense” of the “native”

(="ppl">Baxstrom's work on witch craze ='lgc'>[in 16th century='lgc'>] ='lgc'>--arguing='lgc'>='lgc'>-->) the problem of establishing proof in reference to the invisible forces has durably shaped our modes of investigating human ="trms">social and cultural life

='lgc'>[="nms">="nms">ajayebnameh ='lgc'>=/=='lgc'>]
="trms">social or cultural ="trms">anthropology in the 21st century='lgc'> = (human ="trms">sciences’ contemporary equivalent of the) ='strcls'>*old efforts to master the invisible='strcls'>* ='lgc'>='lgc'>-->='lgc'>{test ='lgc'>==> felicitous information as to the “true” ="trms">nature of obscure forces and their operations within ="trms">="trms">empirical real-="trms">world contexts='lgc'>}

='lgc'>[="nms">ajayeb='lgc'>: (part of the ="trms">histories of)='lgc'>] ="trms">systematic, ="trms">="trms">empirical investigation of strange events, singularities, miracles, and other types of staple ="trms">phenomena ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="trms">scientific ="trms">method and the forms of knowl="trms"nttrm="knowledge,Knowledge">edge that emerged as the foundation of an ensemble of ='strcls'>*="trms">sciences proper to humans='strcls'>* ='lgc'>='lgc'>--> yet has been unable to expel (the unprovable forces) considering the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins and forms of human diversity

='lgc'>[='strcls'>*='lgc'>]="trms">anthropology='lgc'>: the desire to credibly master nonsense

='lgc'>[with ="nms">ajayeb studies i am learing to be='lgc'>] able to argue for a ="trms">world below the threshold of perception (of medicine, biology, physics ='lgc'>='lgc'>--> defined their ="trms">relation to the nonsensical via a ='strcls'>*visibility to come='strcls'>* ='lgc'>==> ='lgc'>[="trms">embodied in new ="trms">technologies:='lgc'>] photograph, microscope, telescope)

="ppl">Deleuze ='lgc'>='lgc'>--> when ="trms">writing of ="trms">communication between heterogeneous ="trms">systems ='lgc'>='lgc'>--> ='lgc'>[we must pay attention to='lgc'>] what is this ="trms">agent, this force which ensures ="trms">communication='qstn'>? (='lgc'><='lgc'>-- role of ="trms">difference and resemblance)

="large lg3" stl="font-size:111%"> forensic ="trms">anthropology

='lgc'>[title='lgc'>]
="trms">imaging and ="trms">imagining ="trms">technologies


the confusion of the ="trms">="trms">empirical (knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">traversed by our everyday observations, sensations, passions) and the transcendental (construction of an ideal knower, now it is the queer) in ="nms">apass

="large lg4" stl="font-size:110%"> figure of man foundational to the human ="trms">sciences ='lgc'>[did not exist in classical thought ='lgc'>~ ="nms">ajayeb='lgc'>] ='lgc'>--move-to='lgc'>='lgc'>--> ="trms">="trms">empirically institute the experience, witnessing, and testimony of an individual human subject='lgc'> = ='strcls'>*the central linking relay between evidence, judgement, and the real='strcls'>* ='lgc'>='lgc'>--> the ability of a human being alone to serve as the sole source of evidence in an investigation of “the real” (='at'>#feedback) ='lgc'>[='lgc'>=/= Gilgamesh='lgc'>]
(in Qazwini's ="nms">="nms">ajayebnameh the testimony of an individual human subject is ambiguous)

(="ppl">Baxstrom ='lgc'>+ ="ppl">="ppl">Foucault) ='strcls'>*insist on rooting our form of knowl="trms"nttrm="knowledge,Knowledge">edge in the figure of the human being and the human being alone ='lgc'>--yet='lgc'>='lgc'>--> our gaze is continually drawn to a host of beings and ="trms">phenomena (the witch, the spirit, the shaman, etc.) that cannot properly be en="trms">folded back within this figure='strcls'>*


="trms">fabled de="trms">finition (='at'>@="nms">apass ="trms">relationship with defining)

="trms">fable of ="trms">anthropology (a dis="trms">position with regard of the ="trms">interlocutor other as truly “other”) ='lgc'>='lgc'>-->
“This goal is, briefly, to grasp the native's point of view, his ="trms">relation to life, to realise his vision of his ="trms">world. We have to study man, and we must study what concerns him most intimately, that is, the hold which life has on him. In each culture, the values are slightly ="trms">different; people aspire after ="trms">different aims, follow ="trms">different impulses, yearn after a ="trms">different form of happiness. In each culture, we find ="trms">different institutions in which man pursues his life-="trms">interest, ="trms">different customs by which he satisfies his aspirations, ="trms">different ="trms">codes of law and morality which reward his virtues or punish his defections. To study the institutions, customs, and ="trms">codes or to study the behavior and mentality without the subjective desire of feeling by what these people live, of realising the substance of their happiness—is, in my opinion, to miss the greatest reward which we can hope to obtain from the study of man.” -George Stocking

="large lg5" stl="font-size:125%">
...the field-worker must, under the sig="trms">nature of ="trms">science, achieve the cultivated, sensed point of view of the other
='at'>@="nms">apass ='at'>#feedback (a privileged ="trms">relation with the unknown ='lgc'>[of the other artist to whom one gives feedback='lgc'>])


(="ppl">Baxstrom='lgc'>:) witch hunt='lgc'> = experiential engagement with nonsense

Malinowski ='lgc'>='lgc'>--> how can the invisible be forced into visibility or sensibility='qstn'>? ='lgc'>==>
="lsts lst1">•connect the study of diverse human ="trms">social practices to the seemingly nonsensical ="trms">worlds of gods, spirits, and witches that were offered as explanations[...]