[...]c.) that cannot properly be en="trms">folded back within this figure='strcls'>*


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

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


...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'>='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
="lsts lst1">•countering hierarchical and polygenetic theories of diversity
="lsts lst1">•appropriate ="trms">="trms">empirical tests in the face of the doubled, impossible object of knowl="trms"nttrm="knowledge,Knowledge">edge

='strcls'>*="trms">method='lgc'> = cultivated ability to ="trms">craft experience and testimony into a “sensible” explanation of what otherwise would simply be ruled out as “nonsense”

15th century Europe ecclesiastical crisis='lgc'>:
="lsts lst1">•demons going viral (the viral proliferation of demonic power beyond the grasp of human intuition and thought)
="lsts lst1">•proliferation of witches (within the general population)
='lgc'>}='lgc'>='lgc'>==> growing power of Satan on earth ='lgc'>='lgc'>--> (sign of impending) apocalypse
='lgc'>='lgc'>==> growing fear and great doubt ='lgc'>[='lgc'>='lgc'>--> like today!='lgc'>]

Malleus Maleficarum (on witch="trms">craft, a revolution in early middle ages) ='lgc'>='lgc'>-->
="lstsrd">1. local ="trms">relation between investigative procedures
="lstsrd">2. constitution of evidence
="lstsrd">3. assertion of a fact
='lgc'>='lgc'>--> expertise in ="trms">matters real but invisible

16th century notions of the ="trms">positive element of seeing witches, sorcerers, and Satan himself

God's apparent absence ='strcls'>*in times of great change and strife='strcls'>* ='lgc'>='lgc'>--> an ='strcls'>*="trms">interpretive expertise='strcls'>* over the concrete, secondary manifestation of God's reality (was reassuring) ='lgc'>='lgc'>==> a relief to the pious believer ='lgc'>: “God's embrace of life ='lgc'>=/= devil's embrace of life” ='lgc'>=/= Heretics managed God's absence without that op="trms">position (a luxury to ="trms">imagine such a ="trms">world was denied to most of the people in that period, also denied to the ="trms">modern subject of the secular ="trms">present)

how does one know who is really hearing the prayers ='lgc'>[of the faithful='lgc'>]='qstn'>?
devil overhearing and ="trms">interfering with even the most intimate ="trms">communications


inquisitor ='lgc'><='lgc'>-- 16th century ="trms">questions of theology (in a ="trms">world where the ="trms">trappings of belief are everywhere but there is no incontrovertibly visible evidence of god's...)


demonologists of the 15th and 16th century were not sure about='lgc'>:
god
man
witch='lgc'>: the ="trms">abyss between god and man='lgc'> = a kind of proof, a reassurance that the evil of the ="trms">world can be explained (through the various iterations of satan's power)

demonologist ='lgc'>='lgc'>--> “God must exist because Satan is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right in front ot me!”


='strcls'>***desire to believe ='lgc'>=/= (simple) belief='strcls'>***
="lsts lst1">•='lgc'>['desire to believe’ and ‘belief'='lgc'>] were not the same during the time of the witch craze
="lsts lst1">•were not the same in the fast-evolving discourses of the human ="trms">sciences of the 19th century and early 20th century
="lsts lst1">•are not the same today


='at'>@="nms">apass='lgc'>:
="lstsrd">1. the general tendency to remain an artist ='lgc'>~ a myth, an effect, a warrior
="lstsrd">2. to make anomaly the law عمومیت استثنا


hearing the name of the witch ='lgc'>='lgc'>--> subject to stict verification
demonologists and inquisitors at this time desired proof ='lgc'><='lgc'>-- viral proliferation of the witch came to provide that proof

="large lg3" stl="font-size:111%"> ='strcls'>***="trms">interrogation under torture='lgc'> = an experimental form of knowing in crisis='strcls'>*** ='lgc'>[='at'>#="trms">styles of knowing='lgc'>]
confession ='lgc'>='lgc'>-->='lgc'>{ ='strcls'>*status of witnessing='lgc'> = a form of truth='strcls'>* ='lgc'>}='lgc'>='lgc'>~-> Boyle's New Experiments 1660 revolutionized practical experimental procedures in the laboratory (for gernerations to come...)
="lsts lst1">•experiments such as the trial by water de="trms">monstrates a deep (if not misguided) ='strcls'>*appreciation of cause-and-effect ="trms">relations='strcls'>* relative to the invisible forces at work in the ="trms">natural ="trms">world (='lgc'>=/= in="trms">difference to the truth, retreat into superstition) ='lgc'>='lgc'>~=> rendering of such procedures in expressive works of ='strcls'>*art='strcls'>* (indispensable to nascent proto="trms">science ='lgc'>--today='lgc'>='lgc'>--> an essential element of ="trms">science's ability to express truth)


_='lgc'>+='strcls'>***'`='lgc'>='lgc'>~='lgc'>~/!=-='lgc'>='lgc'>~>

='strcls'>***the logic of gathering evidence='strcls'>***
(fundamental ='thdf'>assumption of ="trms">anthropology='lgc'>:)
='lgc'>[asserted by Levy-Bruhl:='lgc'>] ="trms">ontological ="trms">difference between the nonsensical ="trms">world of “primitives” and the ="trms">science of Western research ='lgc'>='lgc'>==> ='strcls'>*“natives” could not (or would not) produce a “proper” explanation of the forces around them or their own beliefs and motivations in ="trms">relation to these forces='strcls'>* (='lgc'>='lgc'>==> testimony ='lgc'>+ experience became essential tools for ethnographers)
='lgc'>='lgc'>--> ='strcls'>***encounter between rese="trms"nttrm="search">archer and subject='strcls'>*** ='lgc'>[was never that of good faith ="trms">intercultural sharing='lgc'>] ='lgc'>==constituted='lgc'>='lgc'>==> a series of severe tests (by which the rese="trms"nttrm="search">archer could gather necessary ="trms">="trms">empirical evidence in order to make a felicitous truth statement regarding what was “really” at play)
='lgc'>}='lgc'>='lgc'>--> the nonsense to be mastered shifted from the demonic (='lgc'>~ incredible forces at play for the inquisitor ديوى) ='lgc'>--to='lgc'>='lgc'>--> ديوانه the misguided tall tales fo the native
='lgc'>='lgc'>--='lgc'>='lgc'>-->='lgc'>{this is relevant for artistic research environment, encounter/friction between ="trms">different ="trms">styles of knowing
='at'>#feedback='lgc'>: mastering the nonsense of the other artist-rese="trms"nttrm="search">archer
='at'>@="nms">apass, research ="trms">presentation='lgc'>: misguided tall tales artists tell themselves='lgc'>}

="large lg4" stl="font-size:112%"> ='lgc'>[='at'>#feedback as passion='lgc'>]
="ppl">Avital ='lgc'>='lgc'>--> a passion or experience without mastery, without subjectivity, testimony, as passion, always renders itself vulnerable to doubt
(='lgc'>[='qstn'>?can we think of='lgc'>] artistic feedback as a) ='strcls'>*s="trms">cene of ethnographic encounter='strcls'>* ='lgc'>='lgc'>--> a kind of ='strcls'>*antagonistic trial='strcls'>* (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ethnographer)
='lgc'>='lgc'>--> (in this context) fieldwork ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge of hauntings ='lgc'>+ other nonsense that is itself haunted ='lgc'>='lgc'>~-> what gives testimony its power of fact ='lgc'>{='lgc'>--="ppl">Derrida='lgc'>='lgc'>--> if testimony truly resolves as certainty or mere information, it would lose its function as testimony ='lgc'>='lgc'>--> testimony must allow itself to be haunted='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]testimony='lgc'>: visualization of what cannot normally be seen

='lgc'>[my misunderstanding of ethnography ='lgc'>='lgc'>==> my approach to giving and receiving feedback ='lgc'>='lgc'>--> the workshop i gave ‘little ="trms">fables of practice'='lgc'>] ='strcls'>*(your) ‘fact’ must allow itself to be parasitized by precisely what it ex="trms"nttrm="cluster,club">cludes from its inner depths, of being a ="trms">fable='strcls'>*

the picture of rese="trms"nttrm="search">archer's humanity (='at'>@="frds scrmbld">Sana)='lgc'>:
="lsts lst1">•rese="trms"nttrm="search">archer='lgc'> = detective, examining magistrate دادرس
="lsts lst1">•crime='lgc'> = fact
="lsts lst1">•guilty='lgc'> = ="trms">interlocutor (in reality they guide you into ='lgc'>[often organized='lgc'>] labyrinths)
="lsts lst1">•inquest='lgc'> = strategic operation

='strcls'>**the ="trms">imaginative results of “I witnessing”='strcls'>**
='at'>@="nms">apass ='lgc'>[what we do mainly is='lgc'>] witnessing eachother's works and mode of existence
='lgc'>+ paradoxical necessity of an expressive element


="large lg5" stl="font-size:113%"> testimony ='lgc'>+ experimental results ='lgc'>+ expert inquisitorial ="trms">interpretation ='lgc'>='lgc'>==> (an early versoin of) ‘case study’ ='lgc'>='lgc'>==> formation of ‘general law’

='strcls'>*inquisitorial strategies='strcls'>* (developed in the human ="trms">sciences from the 19th century onward)='lgc'>: جزء به کل ”(close analysis of) salient individual cases ='lgc'>='lgc'>==> hidden tendencies visible” ='lgc'>[='lgc'>='lgc'>--> and is abused in ="trms">storytelling='lgc'>]

='lgc'>[in both ="trms">science and art='lgc'>] seeking to move away from ='strcls'>*reliance on ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='strcls'>* to a ='strcls'>*reliance on verifiable details='strcls'>* (in their own expressions)


acknowledging satan's un="trms">questioned po[...]