[...] 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)

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

="large lg1" stl="font-size:125%"> 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

='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'>}

='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


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)

="large lg3" stl="font-size:110%">
acknowledging satan's un="trms">questioned power ='lgc'><='lgc'>--doubt='lgc'>='lgc'>--> truth-value of statements made by unlearned witnesses


='strcls'>*possession='strcls'>* (confessions of another ="trms">sort)
confessions that were not ‘procured’ ='lgc'>[ritualized torture of the witch trial to generate evidence='lgc'>] but rather ‘volunteered’ and ‘enacted’ (without the aid of inquisitor)
='lgc'><='lgc'>== individual turmoil (='lgc'>=/= juridical manipulation)
='lgc'>='lgc'>==> medicalization (of the invisible forces) ='lgc'>='lgc'>--> (a new mode) ='strcls'>*didactic ='and'>& forensic='strcls'>*

="large lg4" stl="font-size:112%"> 17th century ='lgc'>='lgc'>--> a shift in the ="trms">="trms">empirical approach to invisible forces


clinical hysteria ='lgc'>='lgc'>--> fascination with a power that (by de="trms">finition) destabilizes binaries such as inner/outer

='at'>@="frds scrmbld">Pierre, ="nms">apass='qstn'>? ='at'>#feedback
='strcls'>****="trms">symptomology='lgc'>: discovering without learning='strcls'>****
='lgc'>='lgc'>--> physicians in ="trms">relation to haunted nun, mobilized by attention, considers the deployment of a knowl="trms"nttrm="knowledge,Knowledge">edge in the new and visible form of an appearing ='lgc'>[of the other's nonsenses (='lgc'>~ artwork ='lgc'>='lgc'>--> the object of feedback='lgc'>: an inconsistent invisible object of inquiry renamed and re="trms">imagined by the feedback)='lgc'>]


="large lg5" stl="font-size:145%"> Charcot ='lgc'>[in his storied career of the father of ="trms">modern ="trms">neurology='lgc'>] dealing with ="trms">relations between ="trms">religious ecstasy, magic, witch="trms">craft, and “nervous disease” ='lgc'><='lgc'>-- great doctor's decision to compile ='lgc'><='lgc'>-- discernible

="lsts lst1">•weyer ='lgc'>='lgc'>--> appealed to people's better ="trms">nature and reason
="lsts lst1">•Bourneville ='lgc'>='lgc'>--> appealed to an appraisal of ="trms">history in service of a project on ="trms">modernity
='lgc'>}='lgc'>='lgc'>--> to de="trms">monstrate the precariousness of ="trms">interpretation ='and'>& the conse[...]