reading for 9/25/18

The Book of the Law

1. Had! The manifestation of Nuit.

2. The unveiling of the company of heaven.

3. Every man and every woman is a star.

4. Every number is infinite; there is no difference.

5. Help me, o warrior lord of Thebes, in my unveiling before the Children of men!

6. Be thou Hadit, my secret centre, my heart & my tongue!

7. Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat.

8. The Khabs is in the Khu, not the Khu in the Khabs.

9. Worship then the Khabs, and behold my light shed over you!

10. Let my servants be few & secret: they shall rule the many & the known.

11. These are fools that men adore; both their Gods & their men are fools.

12. Come forth, o children, under the stars, & take your fill of love!

13. I am above you and in you. My ecstasy is in yours. My joy is to see your joy.

14. Above, the gemmed azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit.
The winged globe, the starry blue,
Are mine, O Ankh-af-na-khonsu!

15. Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men.

16. For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stooping starlight.

17. But ye are not so chosen.

18. Burn upon their brows, o splendrous serpent!

19. O azure-lidded woman, bend upon them!

20. The key of the rituals is in the secret word which I have given unto him.

21. With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit.

22. Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.

23. But whoso availeth in this, let him be the chief of all!

24. I am Nuit, and my word is six and fifty.

25. Divide, add, multiply, and understand.

26. Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign? So she answered him, bendingdown, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth, & her lithe body arched for love, and her soft feet not hurting the little flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body.

27. Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous!

28. None, breathed the light, faint & faery, of the stars, and two.

29. For I am divided for love’s sake, for the chance of union.

30. This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.

31. For these fools of men and their woes care not thou at all! They feel little; what is, is balanced by weak joys; but ye are my chosen ones.

32. Obey my prophet! follow out the ordeals of my knowledge! seek me only! Then the joys of my love will redeem ye from all pain. This is so: I swear it by the vault of my body; by my sacred heart and tongue; by all I can give, by all I desire of ye all.

33. Then the priest fell into a deep trance or swoon, & said unto the Queen of Heaven; Write unto us the ordeals; write unto us the rituals; write unto us the law!

34. But she said: the ordeals I write not: the rituals shall be half known and half concealed: the Law is for all.

35. This that thou writest is the threefold book of Law.

36. My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khuit.

37. Also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach.

38. He must teach; but he may make severe the ordeals.

39. The word of the Law is THELEMA.

40. Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.

41. The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! Hell.

42. Let it be that state of manyhood bound and loathing. So with thy all; thou hast no right but to do thy will.

43. Do that, and no other shall say nay.

44. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.

45. The Perfect and the Perfect are one Perfect and not two; nay, are none!

46. Nothing is a secret key of this law. Sixty-one the Jews call it; I call it eight, eighty, four hundred & eighteen.

47. But they have the half: unite by thine art so that all disappear.

48. My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?

49. Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit hath taken his seat in the East at the Equinox of the Gods; and let Asar be with Isa, who also are one. But they are not of me. Let Asar be the adorant, Isa the sufferer; Hoor in his secret name and splendour is the Lord initiating.

50. There is a word to say about the Hierophantic task. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the other!

51. There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink? But there are means and means. Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your fill and will of love as ye will, when, where and with whom ye will! But always unto me.

52. If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit!

53. This shall regenerate the world, the little world my sister, my heart & my tongue, unto whom I send this kiss. Also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. But ecstasy be thine and joy of earth: ever To me! To me!

54. Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein.

55. The child of thy bowels, he shall behold them.

56. Expect him not from the East, nor from the West; for from no expected house cometh that child. Aum! All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. But thou hast all in the clear light, and some, though not all, in the dark.

57. Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God.

All these old letters of my Book are aright; but [Tzaddi] is not the Star. This also is secret: my prophet shall reveal it to the wise.

58. I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.

59. My incense is of resinous woods & gums; and there is no blood therein: because of my hair the trees of Eternity.

60. My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, & the circle is Red. My colour is black to the blind, but the blue & gold are seen of the seeing. Also I have asecret glory for them that love me.

61. But to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in spendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me!

62. At all my meetings with you shall the priestess say — and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple — To me! To me! calling forth the flame of the hearts of all in her love-chant.

63. Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you!

64. I am the blue-lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky.

65. To me! To me!

66. The Manifestation of Nuit is at an end.
Chapter II

1. Nu! the hiding of Hadit.

2. Come! all ye, and learn the secret that hath not yet been revealed. I, Hadit, am the complement of Nu, my bride. I am not extended, and Khabs is the name of my House.

3. In the sphere I am everywhere the centre, as she, the circumference, is nowhere found.

4. Yet she shall be known & I never.

5. Behold! the rituals of the old time are black. Let the evil ones be cast away; let the good ones be purged by the prophet! Then shall this Knowledge go aright.

6. I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life, yet therefore is theknowledge of me the knowledge of death.

7. I am the Magician and the Exorcist. I am the axle of the wheel, and the cube in the circle. “Come unto me” is a foolish word: for it is I that go.

8. Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshipper.

9. Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass & are done; but there is that which remains.

10. O prophet! thou hast ill will to learn this writing.

11. I see thee hate the hand & the pen; but I am stronger.

12. Because of me in Thee which thou knewest not.

13. for why? Because thou wast the knower, and me.

14. Now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness!

15. For I am perfect, being Not; and my number is nine by the fools; but with the just I am eight, and one in eight: Which is vital, for I am none indeed. The Empress and the King are not of me; for there is a further secret.

16. I am The Empress & the Hierophant. Thus eleven, as my bride is eleven.

17. Hear me, ye people of sighing!
The sorrows of pain and regret
Are left to the dead and the dying,
The folk that not know me as yet.

18. These are dead, these fellows; they feel not. We are not for the poor and sad: the lords of the earth are our kinsfolk.

19. Is a God to live in a dog? No! but the highest are of us. They shall rejoice, our chosen: who sorroweth is not of us.

20. Beauty and strength, leaping laughter and delicious languor, force and fire, are of us.

21. We have nothing with the outcast and the unfit: let them die in their misery. For they feel not. Compassion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever. Nuit! Hadit! Ra-Hoor-Khuit! The Sun, Strength & Sight, Light; these are for the servants of the Star & the Snake.

22. I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs whereof I will tell my prophet, & be drunk thereof! They shall not harm ye at all. It is a lie, this folly against self. The exposure of innocence is a lie. Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this.

23. I am alone: there is no God where I am.

24. Behold! these be grave mysteries; for there are also of my friends who be hermits. Now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. Ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. Beware lest any force another, King against King! Love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath.

25. Ye are against the people, O my chosen!

26. I am the secret Serpent coiled about to spring: in my coiling there is joy. If I lift up my head, I and my Nuit are one. If I droop down mine head, and shoot forth venom, then is rapture of the earth, and I and the earth are one.

27. There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason.

28. Now a curse upon Because and his kin!

29. May Because be accursed for ever!

30. If Will stops and cries Why, invoking Because, then Will stops & does nought.

31. If Power asks why, then is Power weakness.

32. Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise.

33. Enough of Because! Be he damned for a dog!

34. But ye, o my people, rise up & awake!

35. Let the rituals be rightly performed with joy & beauty!

36. There are rituals of the elements and feasts of the times.

37. A feast for the first night of the Prophet and his Bride!

38. A feast for the three days of the writing of the Book of the Law.

39. A feast for Tahuti and the child of the Prophet–secret, O Prophet!

40. A feast for the Supreme Ritual, and a feast for the Equinox of the Gods.

41. A feast for fire and a feast for water; a feast for life and a greater feast for death!

42. A feast every day in your hearts in the joy of my rapture!

43. A feast every night unto Nu, and the pleasure of uttermost delight!

44. Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu.

45. There is death for the dogs.

46. Dost thou fail? Art thou sorry? Is fear in thine heart?

47. Where I am these are not.

48. Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler.

49. I am unique & conqueror. I am not of the slaves that perish. Be they damned & dead! Amen. (This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg. )

50. Blue am I and gold in the light of my bride: but the red gleam is in my eyes; & my spangles are purple & green.

51. Purple beyond purple: it is the light higher than eyesight.

52. There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well, & I will reward you here and hereafter.

53. Fear not, o prophet, when these words are said, thou shalt not be sorry. Thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. But I will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but I lift thee up.

54. Nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: They are not of me. The stops as thou wilt; the letters? change them not in style or value!

55. Thou shalt obtain the order & value of the English Alphabet; thou shalt find new symbols to attribute them unto.

56. Begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that I have forsaken you.

57. He that is righteous shall be righteous still; he that is filthy shall be filthy still.

58. Yea! deem not of change: ye shall be as ye are, & not other. Therefore the kings of the earth shall be Kings for ever: the slaves shall serve. There is none that shall be cast down or lifted up: all is ever as it was. Yet there are masked ones my servants: it may be that yonder beggar is a King. A King may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty.

59. Beware therefore! Love all, lest perchance is a King concealed! Say you so? Fool! If he be a King, thou canst not hurt him.

60. Therefore strike hard & low, and to hell with them, master!

61. There is a light before thine eyes, o prophet, a light undesired, most desirable.

62. I am uplifted in thine heart; and the kisses of the stars rain hard upon thy body.

63. Thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of Hell’s own worm.

64. Oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of Nu! prophet of Had! prophet of Ra-Hoor-Khu! Now rejoice! now come in our splendour & rapture! Come in our passionate peace, & write sweet words for the Kings.

65. I am the Master: thou art the Holy Chosen One.

66. Write, & find ecstasy in writing! Work, & be our bed in working! Thrill with the joy of life & death! Ah! thy death shall be lovely: whososeeth it shall be glad. Thy death shall be the seal of the promise of our age long love. Come! lift up thine heart & rejoice! We are one; we are none.

67. Hold! Hold! Bear up in thy rapture; fall not in swoon of the excellent kisses!

68. Harder! Hold up thyself! Lift thine head! breathe not so deep — die!

69. Ah! Ah! What do I feel? Is the word exhausted?

70. There is help & hope in other spells. Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!

71. But exceed! exceed!

72. Strive ever to more! and if thou art truly mine — and doubt it not, an if thou art ever joyous! — death is the crown of all.

73. Ah! Ah! Death! Death! thou shalt long for death. Death is forbidden, o man, unto thee.

74. The length of thy longing shall be the strength of its glory. He that lives long & desires death much is ever the King among the Kings.

75. Aye! listen to the numbers & the words:

76. 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it. But remember, o chose none, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word.

77. O be thou proud and mighty among men!

78. Lift up thyself! for there is none like unto thee among men or among Gods! Lift up thyself, o my prophet, thy stature shall surpass the stars. They shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418.

79. The end of the hiding of Hadit; and blessing & worship to the prophet of the lovely Star!
Chapter III

1. Abrahadabra; the reward of Ra Hoor Khut.

2. There is division hither homeward; there is a word not known. Spelling is defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit!

3. Now let it be first understood that I am a god of War and of Vengeance. I shall deal hardly with them.

4. Choose ye an island!

5. Fortify it!

6. Dung it about with enginery of war!

7. I will give you a war-engine.

8. With it ye shall smite the peoples; and none shall stand before you.

9. Lurk! Withdraw! Upon them! this is the Law of the Battle of Conquest: thus shall my worship be about my secret house.

10. Get the stele of revealing itself; set it in thy secret temple — and that temple is already aright disposed — & it shall be your Kiblah for ever. It shall not fade, but miraculous colour shall come back to it day after day. Close it in locked glass for a proof to the world.

11. This shall be your only proof. I forbid argument. Conquer! That is enough. I will make easy to you the abstruction from the ill-ordered house in the Victorious City. Thou shalt thyself convey it with worship, o prophet, though thou likest it not. Thou shalt have danger & trouble. Ra-Hoor-Khu is with thee. Worship me with fire & blood; worship me with swords & with spears. Let the woman be girt with a sword before me: let blood flow to my name. Trample down the Heathen; be upon them, o warrior, I will give you of their flesh to eat!

12. Sacrifice cattle, little and big: after a child.

13. But not now.

14. Ye shall see that hour, o blessed Beast, and thou the Scarlet Concubine of his desire!

15. Ye shall be sad thereof.

16. Deem not too eagerly to catch the promises; fear not to undergo the curses. Ye, even ye, know not this meaning all.

17. Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. Nu is your refuge as Hadit your light; and I am the strength, force, vigour, of your arms.

18. Mercy let be off; damn them who pity! Kill and torture; spare not; be upon them!

19. That stele they shall call the Abomination of Desolation; count well its name, & it shall be to you as 718.

20. Why? Because of the fall of Because, that he is not there again.

21. Set up my image in the East: thou shalt buy thee an image which I will show thee, especial, not unlike the one thou knowest. And it shall be suddenly easy for thee to do this.

22. The other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. I am the visible object of worship; the others are secret; for the Beast & his Bride are they: and for the winners of the Ordeal x. What is this? Thou shalt know.

23. For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and olive oil, and afterward soften & smooth down with rich fresh blood.

24. The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what.

25. This burn: of this make cakes & eat unto me. This hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me.

26. These slay, naming your enemies; & they shall fall before you.

27. Also these shall breed lust & power of lust in you at the eating thereof.

28. Also ye shall be strong in war.

29. Moreover, be they long kept, it is better; for they swell with my force. All before me.

30. My altar is of open brass work: burn thereon in silver or gold!

31. There cometh a rich man from the West who shall pour his gold upon thee.

32. From gold forge steel!

33. Be ready to fly or to smite!

34. But your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down & shattered, yet an invisible house there standeth, and shall stand until the fall of the Great Equinox; when Hrumachis shall arise and the double-wanded one assume my throne and place. Another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust & worship of the Snake; another soul of God and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured To the Hawk-headed mystical Lord!

35. The half of the word of Heru-ra-ha, called Hoor-pa-kraat and Ra-Hoor-Khut.

36. Then said the prophet unto the God:

37. I adore thee in the song —
I am the Lord of Thebes, and I
The inspired forth-speaker of Mentu;
For me unveils the veiled sky,
The self-slain Ankh-af-na-khonsu
Whose words are truth. I invoke, I greet
Thy presence, O Ra-Hoor-Khuit!

Unity uttermost showed!
I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee: —
I, I adore thee!

Appear on the throne of Ra!
Open the ways of the Khu!
Lighten the ways of the Ka!
The ways of the Khabs run through
To stir me or still me!
Aum! let it fill me!

38. So that thy light is in me; & its red flame is as a sword in my hand to push thy order. There is a secret door that I shall make to establish thy way in all the quarters, (these are the adorations, as thou hast written), as it is said:

The light is mine; its rays consume
Me: I have made a secret door
Into the House of Ra and Tum,
Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
The prophet Ankh-af-na-khonsu!

By Bes-na-Maut my breast I beat;
By wise Ta-Nech I weave my spell.
Show thy star-splendour, O Nuit!
Bid me within thine House to dwell,
O winged snake of light, Hadit!
Abide with me, Ra-Hoor-Khuit!

39. All this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever — for in it is the word secret & not only in the English — and thy comment upon this the Book of the Law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the Law to give. Then they shall chance to abide in this bliss or no; it is no odds. Do this quickly!

40. But the work of the comment? That is easy; and Hadit burning in thy heart shall make swift and secure thy pen.

41. Establish at thy Kaaba a clerk-house: all must be done well and with business way.

42. The ordeals thou shalt oversee thyself, save only the blind ones. Refuse none, but thou shalt know & destroy the traitors. I am Ra-Hoor-Khuit; and I am powerful to protect my servant. Success is thy proof: argue not; convert not; talk not over much! Them that seek to entrap thee, to overthrow thee, them attack without pity or quarter; & destroy them utterly. Swift as a trodden serpent turn and strike! Be thou yet deadlier than he! Drag down their souls to awful torment: laugh at their fear: spit upon them!

43. Let the Scarlet Woman beware! If pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. I will slay me her child: I will alienate her heart: I will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered.

44. But let her raise herself in pride! Let her follow me in my way! Let her work the work of wickedness! Let her kill her heart! Let her be loud and adulterous! Let her be covered with jewels, and rich garments, and let her be shameless before all men!

45. Then will I lift her to pinnacles of power: then will I breed from her a child mightier than all the kings of the earth. I will fill her with joy: with my force shall she see & strike at the worship of Nu: she shall achieve Hadit.

46. I am the warrior Lord of the Forties: the Eighties cower before me, & are abased. I will bring you to victory & joy: I will be at your arms in battle & ye shall delight to slay. Success is your proof; courage is your armour; go on, go on, in my strength; & ye shall turn not back for any!

47. This book shall be translated into all tongues: but always with the original in the writing of the Beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no Beast shall divine. Let him not seek to try: but one cometh after him, whence I say not, who shall discover the Key of it all. Then this line drawn is a key: then this circle squared in its failure is a key also. And Abrahadabra. It shall be his child & that strangely. Let him not seek after this; for thereby alone can he fall from it.

48. Now this mystery of the letters is done, and I want to go on to the holier place.

49. I am in a secret fourfold word, the blasphemy against all gods of men.

50. Curse them! Curse them! Curse them!

51. With my Hawk’s head I peck at the eyes of Jesus as he hangs upon the cross.

52. I flap my wings in the face of Mohammed & blind him.

53. With my claws I tear out the flesh of the Indian and the Buddhist, Mongol and Din.

54. Bahlasti! Ompehda! I spit on your crapulous creeds.

55. Let Mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you!

56. Also for beauty’s sake and love’s!

57. Despise also all cowards; professional soldiers who dare not fight, but play; all fools despise!

58. But the keen and the proud, the royal and the lofty; ye are brothers!

59. As brothers fight ye!

60. There is no law beyond Do what thou wilt.

61. There is an end of the word of the God enthroned in Ra’s seat, lightening the girders of the soul.

62. To Me do ye reverence! to me come ye through tribulation of ordeal, which is bliss.

63. The fool readeth this Book of the Law, and its comment; & he understandeth it not.

64. Let him come through the first ordeal, & it will be to him as silver.

65. Through the second, gold.

66. Through the third, stones of precious water.

67. Through the fourth, ultimate sparks of the intimate fire.

68. Yet to all it shall seem beautiful. Its enemies who say not so, are mere liars.

69. There is success.

70. I am the Hawk-Headed Lord of Silence & of Strength; my nemyss shrouds the night-blue sky.

71. Hail! ye twin warriors about the pillars of the world! for your time is nigh at hand.

72. I am the Lord of the Double Wand of Power; the wand of the Force of Coph Nia–but my left hand is empty, for I have crushed an Universe; & nought remains.

73. Paste the sheets from right to left and from top to bottom: then behold!

74. There is a splendour in my name hidden and glorious, as the sun of midnight is ever the son.

75. The ending of the words is the Word Abrahadabra.
The Book of the Law is Written

and Concealed.

Aum. Ha.
THE COMMENT.

Do what thou wilt shall be the whole of the Law.

The study of this Book is forbidden. It is wise to destroy this copy after the first reading.

Whosoever disregards this does so at his own risk and peril. These are most dire.

Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence.

All questions of the Law are to be decided only by appeal to my writings, each for himself.

There is no law beyond Do what thou wilt.

Love is the law, love under will.

The priest of the princes,

Ankh-f-n-khonsu

reading for 9/11

we will be discussing feyerabend’s article (not from either of his books, but from a lecture), “how to defend society from science”.

The reading for Sept 4th 2018

Enjoy Genesis by Serres. Read the first 30 pages…

 

[Studies in Literature and Science] Michel Serres, Genevieve James, James Nielson – Genesis (1995, University of Michigan Press)

note that there is now a page with on-going questions to consider while reading (tabbed)

reading for 8.28.18

speech of the nameless, from black seed 6 (there are probably still copies at the long haul, if not, then leave a comment here).

reading for 8/21

Gens: A Feminist Manifesto for the Study of Capitalism
by Laura Bear, Karen Ho, Anna Tsing and Sylvia Yanagisako
This post is part of the series Generating Capitalism
1. What is Gens?
Our title signals a major redefinition of the multilayered historical meanings of the term gens. Gens began as the Roman concept of a family unit descended from a common male ancestor and was scaled up to social distinctions like aristocratic lineage. It was transformed by Lewis Henry Morgan to found the anthropological study of kinship and reveal the “original” matriarchal origins of community (Trautmann 1992; Feeley-Harnik 2002). Friedrich Engels then drew on Morgan to argue that the patriarchal form of gens led to the end of matriarchal systems. Gens is also, of course, the etymological root of gender, genus, genre, generations, and generate. We find this term broadly helpful because it carries a long history of the appropriation of human and non-human life-forces by social forms. Its varied usage inspires reflection on the depictions of these life-forces that in turn contribute to forms of social inequality. Moreover, it specifically refers to a history of contradictions between male authority and female kinship ties that signals the mix of capture and generativity that characterizes all social power. Finally, by adopting this term, we play with the irony that a patriarchal unit provides the root for the word gender even as we found our approach to capitalism on a more liberating (but hidden) ancestry of feminist analyses of gender, kinship, and race, as well as other forms of epistemological insights garnered from the margins.
Gens is a capacious, flexible term that references our interest in the generative powers of capitalism and the inequalities these powers create. In this sense, we are particularly focused on the generative aspect of the term that is centrally concerned with the means and mechanisms—the very processes of generation—through which systems and socialities are made.
Gens: A collective with feminist ancestry for the study of capitalist inequality.
2. Why a Feminist Manifesto?
It is through a deep engagement with feminist approaches that we recognize the need to challenge the boundedness of the domain of “the economic.” Our alternative approach focuses on the full range of productive powers and practices through which people constitute diverse livelihoods (and from which capitalist inequalities are captured and generated) as they seek to realize the potentialities of resources, money, labor, and investment. We see this conversation as revitalizing feminist substantivist approaches to “the socio-economic” (e.g., Kondo 1990; Mills 1999; Ong 1987; Rosaldo 1980; Strathern 1988; Weiner 1992; Wilson 1999; Wolf 1992). While historically, feminist substantivists recognized that the narrow domaining and disembedding of “market” and “non-market” relations were illusions and used these insights to critique dominant analyses, they did not articulate a more comprehensive approach to capitalism. Redeploying and expanding these tools of analysis not only help us displace other models in which the world of the household, kinship, and “non-capitalist” institutions are radically different in their forms of sociality from the world of the market, but also allow us to develop a “generating capitalism” approach to the inequalities of capitalist social relations.
Feminism challenges the discursive representations of “the economic” as a domain.
3. The Economy is not a Logic, nor is Capitalism Its Vehicle
Despite the many and varied attempts to bring politics, society, and history inside analyses of capitalism, we find that an imagined “economic logic” returns again and again as the driving force in this scholarship. The economic is repeatedly and relentlessly imagined as a singular logic that is derived from a pre-made domain and expresses itself in historical and cultural realities. That “the economy” is an accepted and relatively bounded focus of study demonstrates the taken-for-grantedness of such already made worlds, characterized by practices and standardizing logics that are assumed to cohere in them. Anthropologists and other critical scholars (Ho 2005; Kasmir 1999; Ong and Collier 2004; Tsing 2000) have long written against such models, demonstrating that totalizing frames—though explicitly articulated as critiquing and challenging capitalism—end up reproducing capitalist dreams and what Gibson-Graham (1996) call “capitalocentrism.” Alternatively, we understand capitalism to be formed through the relational performance of productive powers that exceed formal economic models, practices, boundaries, and market devices. Instead of taking capitalism a priori, as an already determining structure, logic, and trajectory, we ask how its social relations are generated out of divergent life projects. We are not invested in a singular origin point from which an overarching logic of capitalism is scaled up (or extended down), nor do we assume that everyone holds or operates in accordance with the same core economic principles. Instead, we are concerned with the unstable, contingent networks of capitalism that surround us. These are more fragile and more intimate than accounts of inevitable core contradictions or determining economic logics would have us presume. They are generated from heterogeneity and difference, and from our varied pursuits of being and becoming particular kinds of people, families, or communities (see also Narotsky and Besnier 2014).
Our approach aims to join with other important interventions that anthropology has made as a discipline to such debates. Pioneering work has revealed both the power of economistic practices and the diversity of the social relations of capitalism (Dunn 2008; Elyachar 2005; Miller 2002; Mitchell 1998, 2002). While we draw from this rich analytical tradition to highlight diverse pursuits of value and the constitutive power of boundary-making, our approach does not begin with markets and explicit economic practices. It focuses instead on the diverse and wide-ranging practices of life and production that cross-cut social domains.
It is crucial at this stage to underscore our recognition of the influence and power of capital. We also acknowledge the importance of systemic and structural analyses. Yet, we emphasize that structure itself is not pre-formed, but heterogeneously made through processes of aligning multiple projects, converting them toward diverse ends that include (but are not limited to) the accumulation and distribution of capital. Acknowledging the power and structural formations of capital does not in any way necessitate that we grant either capital or capitalism a singular, coherent, and totalizing logic.
The gens approach, then, is a concerted strategy to reveal the constructedness—the messiness and hard work involved in making, translating, suturing, converting, and linking diverse capitalist projects—that enable capitalism to appear totalizing and coherent. Representations of capitalism that do not underscore these labors run the risk of conflating the interests and the actions of capital, thus inadvertently and teleologically reproducing the invisible hand. Furthermore, our questions about instability and generativity return us to the contingent production of inequality and structural violence. To notice heterogeneity is not to deny the depth or breadth of these injuries, but to explain and thereby, ultimately, to challenge them.
Capitalism is at its core a diverse, intimate network of human and non-human relations.
4. Class is Generated within Historically Shifting Dynamics of Gender, Race, Sexuality, and Kinship
A central finding of feminist anthropology has been this positive fact: Class does not exist outside of its generation in gender, race, sexuality, and kinship (Bear 2007; Fernandez-Kelly 1984; Ho 2009; Ong 1987; Rofel 1999; Rubin 1975; Yanagisako 2002, 2013; Zavella 1984). If we want to understand structural relations within capitalism, we need to begin with how they are made through broader processes of human and non-human relations. Positing “class” as an ideal-type outside such relations obfuscates the analysis, once again confusing capitalism with some imagined, overlaying economic logic. Feminist scholars have traced how Marxist approaches—however otherwise productive—used gendered, sexualized, and racialized figures in the making of even its earliest critical analyses (Scott 1999; Ferguson 2004; Tsing 2009). Moreover, the feminist critique of nature has showed how the fertile generativity of the world has been repeatedly used to represent and construct distinctions of class, race, kinship, and nation (Yanagisako and Delaney 1995; Franklin and McKinnon 2002; Stoler 2002). We draw on this work in many ways, in particular we use it to explore how, not just forms of unequal personhood, but even the raw materials and machines of capitalism are configured in historical encounters (Tsing forthcoming).
The question of accumulation is central to our discussion. We are interested in how inequality emerges from heterogeneous processes through which people, labor, sentiments, plants, animals, and life-ways are converted into resources for various projects of production. We recognize that these conversions—although tremendously powerful—are not always complete, consistent, or coherent. Some of these conversions are enacted through formalizations such as money, contracts, audit, yield curves, and financial models. Other conversions occur through intimate social relations such as marriage, parenthood, friendship, gifts, and inheritance. Yet the life-worlds, as well as the processes and outcomes of these conversions, can remain divergent. The recent study by Thomas Piketty (2014) on wealth inequality documents the crucial role that inheritance from parents to children has played historically in the divergence of wealth. His findings provide overwhelming evidence of the centrality of kinship to capital accumulation and class relations. His history of inequality in the “leading” capitalist societies provides overwhelming evidence that class inequality cannot be understood or solved without attention to other structures of power, including those at work in the most intimate relations.
Historical encounters make structures rather than the other way around.
5. Conversion Devices do not Produce Reality
In recent years, a good deal of scholarship on capitalism has focused on market devices and economic modeling. While important, this work often takes for granted what counts as, or what is, included in the economic. It thereby narrows analyses of the generative processes of production, distribution, and consumption, and removes from consideration the ways in which these processes variably entail broader human and non-human relations. Rather than focusing on how economic models generate the real or how the real exceeds them (two undoubtedly productive, if limited, critical moves), we approach these formalizations as conversion processes between diverse life projects. This mediation is important because it shapes accumulation and class relations without determining them. We argue that diverse life practices, relations, experiences, and contexts—shaped by kinship, charisma, sentiment, status, race, gender, class, nation, etc.—articulate with these dominant processes in unexpected ways.
We also argue that formal models emerge from diverse lifeworlds and are not simply manifestations of singular core logics. Instead, they are generated by particular social and historical experiences, and, through laborious translation and conversion work, they often become “global.” In so doing, they mediate objects that come to appear abstracted and cut off from their origins. The key power of these models in contemporary capitalism comes from their ability to erase particularity and sever objects, people, and resources from their contexts (Tsing forthcoming; Bear 2013).
Because conversion devices have this capacity to decontextualize, they make diverse social and economic projects seem coherent despite (and through) the heterogeneous, disaggregated practices from which they are constituted. A central aim of our collective is to examine how these mediations make capitalism appear to be a consistent force. Our focus is not just on formal procedures of documentation, mathematical modeling, and contracts, but on the sentiments and performances of personhood, collectivity, and sociality that always accompany formal (and informal) processes. We also look beyond market exchanges and monetary forms to explore these conversions to take into account the full range of mediations: for example, between state debt and social debt, humanitarian projects and entrepreneurship, and non-human forms and commodities or resources.
Conversion devices mediate, but do not determine sociality or human/non-human relations.
6. Financialization is a Powerful yet Heterogeneous and Contingent Process of Capture and Conversion
Finance’s undue influence in the twenty-first century is often taken to index the penultimate expression and triumph of neoliberal logics, but the specificities of finance’s rise are important here, and underexamined. On the one hand, finance—as a constellation of priorities, practices, and ideologies that engage with, are based on, and seek to convert already existing (and highly varied) assets into more liquid forms of capital—is age-old. Financialization, it is important to distinguish, refers to the scaling up and growing influence of finance, and specifically the increased linking, translation, and interactions between a financial mode of apprehending the world and other social domains (Ho forthcoming).
While our generating capitalism approach tackles head-on the massive socio-economic shifts that have made institutions, natural resources, governmental entities, education, retirements, etc., increasingly dependent on financial products, measurements, and values, we also insist that the processes of finanicalization are uneven, specific, and contingent. Moreover, this scaling up (i.e., the far-reaching influence of finance institutionally, regionally, and globally, as well as its remaking of individual subjectivities and selves) is dependent upon those multiple and non-linear cultural, material, political, and legal transformations that also need to occur in order to enable the messy conversions of non-financial assets.
How does investigating the devolution and outsourcing of risk to these heterogeneous lifeworlds help us to understand processes of financialization differently? Does a re-assessment of the assumption of risk in finance and its historical configuration enable us to rethink purported capitalist logics and the dominant narrative of financialization? Undoubtedly, yes and yes. For example, if the widespread imposition of subprime credit depended, in part, upon the historical encounter with racist redlining as well as subprime credit’s productive recalling and active differentiating from this trauma (while reproducing its effects) in order to lubricate the conversion of household incomes and relations (especially among African Americans) into finance, then we can begin to see how financialization is integrally a story of households, race, and the manufacture of risk. Indeed, various financial products and forms of advice can both rely on and enable conversions within households that mediate the market and the family (Han 2012; James 2014).
Financialization is the explicit application of particular financial market values to new domains, fracturing illusions that capitalism is separate from multiple, intersecting sites of production, such as the household, corporations, or education.
7. Immaterial and Affective Labor are Old and New
A critical yet more encompassing vision of the generative powers that are drawn upon and converted in the capitalist production of value also leads us to challenge recent claims that capitalism has undergone a historical shift from an industrial era in which “industrial labor” was dominant to a “post-industrial” era in which “immaterial labor” has become hegemonic. These narratives of capitalist transformation are rooted in the well-documented decline of the secondary sector (industrial production) and the concomitant increase in the tertiary sector (service industries) that have occurred since the 1970s in dominant capitalist countries. Because no material or durable goods are produced in service industries ranging from health care and education to finance and transportation, work in this sector has been classified by some scholars as immaterial labor. In an “informational economy,” social relations, communication systems, information and affective networks have supposedly made such immaterial labor increasingly crucial and, therefore, more highly valued (Hardt and Negri 2000).
To be sure, discussions of immaterial and affective labor acknowledge earlier feminist critiques indicating the narrowness of Marxist conceptions of labor, and reiterate the argument that the unpaid domestic work of women is as socially productive as industrial labor. At the same time, however, by constructing a binary in which immaterial labor is imbued with affect while industrial labor is devoid of it, this approach erroneously attributes inherently different creative energies and communicative powers to these forms of labor.
Missing in discussions of affective labor in particular is a critical recognition that the distinction between the “instrumental action of economic production” and the “communicative action of human relation” (Hardt and Negri 2000, 293) is itself an ideological construct that obscures the communicative dimension of all human action, including capitalist production and distribution. Treating this ideological distinction as an objective difference misses the most central and enduring core argument of feminist scholars—namely, that it is through the making of such categorical distinctions among human actions and actors that inequality is generated (Yanagisako 2012).
The category of immaterial (affective) labor creates a false binary that attributes inherently different creative energies and communicative powers to forms of labor ordered in a hierarchy of value.
8. The Time-Spaces of Capitalism are Heterogeneous
The first wave of theories of “neoliberal” capitalism wrote of global workplaces as the epitome of the compressed and accelerated space-time that accompanied new forms of production and technology (Castells 1996; Harvey 1989). Other authors suggested that all social experience was now suspended in a shallow present characterized by an evacuation of the near and far future (Guyer 2007). But ethnographic analyses of outsourced, globally linked and financed workplaces reveal a different reality. Although compressed and accelerated space-time appears to be a force external to society in new technologies and managerial strategies, its implementation in workplaces brought it into relationship with complex social practices of time-space (Upadhya 2009; Zaloom 2006). There is no singular or uniform social timespace in contemporary capitalism. Instead there are complex timescapes in which we attempt (through the labor in and of time) to coordinate human and non-human activities (Thrift and May 2001; Bear 2014).
Yet in spite of opening up a diversity of timescapes to analysis in these ways, there is still a lacuna in our understanding of how such timescapes intersect in practice. In particular, we have yet to trace how the polychronies of finance capital, technological instruments, predictive devices, representations of time, social disciplines, non-human resources, and social reproduction are mediated within workplaces and communities. This gap is problematic because without an analysis of the contradictions and negotiations of these polychronies we cannot explore two key elements of contemporary economic life: the increasing uncertainty of the process of capital accumulation; and the centrality of the rhythms of credit and deficit to productivity (Bear 2014; Graeber 2012; Roitman 2003). In addition, attention to these issues should ultimately undermine any idea that speed or time economy—the grossest simplification of efficiency’s logics—is at the heart of capitalism. Instead, we will be able to explore the heterogeneous forms of pacing, duration, waiting, pause, obsolescence, and delay that also characterize its generative rhythms.
The time-space contradictions of capitalism are multiple and mediated through the human labor in/of time.
References
Bear, Laura. 2007. Lines of the Nation: Indian Railway Workers, Bureaucracy and the Intimate Historical Self. New York: Columbia University Press.
———. 2013. “The Antinomies of Audit: Opacity, Instability and Charisma in the Economic Governance of a Hooghly Shipyard.” Economy and Society 42, no. 3: 375–97.
———. 2014. Introduction to “Doubt, Conflict and Mediation: An Anthropology of Modern Time.” Special issue, Journal of the Royal Anthropological Institute 20, no. S1: 3–30.
Castells, Manuel. 1996. The Rise of the Network Society. Vol. 1, The Information Age: Economy, Society and Culture. Oxford: Wiley.
Constable, Nicole. 2007. Maid to Order in Hong Kong: Stories of Migrant Workers. 2nd edition. Ithaca, N.Y.: Cornell University Press.
Dunn, Elizabeth. 2008. “Standards and Person-making in East Central Europe.” In Global Assemblages: Technology, Politics, Ethics, edited by Aihwa Ong and Stephen Collier, 173–93. Oxford: Blackwell.
Elyachar, Julia. 2005. Markets of Dispossession: NGOs, Economic Development, and the State in Cairo. Durham, N.C.: Duke University Press.
Feeley-Harnik, Gillian. 2002. “The Ethnography of Creation: Lewis Henry Morgan and the American Beaver.” In Relative Values: Reconfiguring Kinship Studies, edited by Sarah Franklin and Susan Mackinnon, 54–84. Durham, N.C.: Duke University Press.
Ferguson, Roderick. 2004. Aberrations in Black: Toward a Queer of Color Critique. Minneapolis: University of Minnesota Press.
Fernandez-Kelly, Maria P. 1984. For We Are Sold, I and My People: Women and Industry in Mexico’s Frontier. Albany, N.Y.: SUNY Press.
Franklin, Sarah, and Susan McKinnon, eds. 2002. Relative Values: Reconfiguring Kinship Studies. Durham, N.C.: Duke University Press.
Freeman, Carla. 2000. High Tech and High Heels in the Global Economy: Women, Work and Pink Collar Identities in the Caribbean. Durham, N.C.: Duke University Press.
Graeber, David. 2012. Debt: The First 5000 Years. London: Melville House.
Guyer, Jane. 2007. “Prophecy and the Near Future: Thoughts on Macroeconomic, Evangelical and Punctuated Time.” American Ethnologist 34, no. 3: 409–21.
Han, Clara. 2012. Life in Debt: Times of Care and Violence in Neo-liberal Chile. Berkeley: University of California Press.
Harvey, David. 1989. The Condition of Post-Modernity. Oxford: Blackwell.
Hardt, Michael, and Antonio Negri. 2000. Empire. Cambridge, Mass.: Harvard University Press.
Ho, Karen. 2005. “Situating Global Capitalism: A View from Wall Street Investment Banks.” Cultural Anthropology 20, no. 1: 68–96.
———. 2009. Liquidated: An Ethnography of Wall Street. Durham, N.C.: Duke University Press.
———. Forthcoming. “The Anthropology of Finance.” In The International Encyclopedia of the Social and Behavioral Sciences, edited by Dominic Boyer and Ulf Hannerz. 2nd edition. Chicago: University of Chicago Press.
James, Deborah. 2014. Money from Nothing: Indebtedness and Aspiration in South Africa. Stanford, Calif.: Stanford University Press.
Kasmir, Sharryn. 1999. “The Mondragón Model as Post-Fordist Discourse: Considerations on the Production of Post-Fordism.” Critique of Anthropology 19, no. 4: 379–400.
Kondo, Dorinne. 1990. Crafting Selves: Power, Gender, and Discourses of Identity in a Japanese Workplace. Chicago: University of Chicago Press.
Miller, Daniel. 2002. “Turning Callon the Right Way Up.” Economy and Society 31, no. 2: 218–33.
Mills, Mary Beth. 1999. Thai Women in the Global Labor Force: Consuming Desires, Contested Selves. New Brunswick, N.J.: Rutgers University Press.
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Narotsky, Susana, and Niko Besnier. 2014. “Crisis, Value and Hope: Rethinking the Economy.” Current Anthropology 55, no. S9: S4–S16.
Ong, Aihwa. 1987. Spirits of Resistance and Capitalist Discipline: Factory Women in Malaysia. Albany, N.Y.: SUNY Press.
Ong, Aihwa, and Stephen Collier, eds. 2004. Global Assemblages: Technology, Politics, and Ethics as Anthropological Problems. Oxford: Wiley-Blackwell.
Piketty, Thomas. 2014. Capital in the Twenty-First Century. Translated by Arthur Goldhammer. Cambridge, Mass.: Belknap Press.
Rofel, Lisa. 1999. Other Modernities: Gendered Yearnings in China after Socialism. Berkeley: University of California Press.
Rosaldo, Michelle Z. 1980. Knowledge and Passion: Ilongot Notions of Self and Social Life. Cambridge: Cambridge University Press.
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Stoler, Ann Laura. 2002. Carnal Knowledge and Imperial Power: Race and the Intimate in Colonial Rule. Berkeley: University of California Press.
Strathern, Marilyn. 1988. The Gender of the Gift: Problems with Women and Problems with Society in Melanesia. Berkeley: University of California Press.
Thrift, Nigel, and John May, eds. 2001. Timespace: Geographies of Temporality. London: Routledge.
Trautmann, Thomas R. 1992. Lewis Henry Morgan and the Invention of Kinship. Berkeley: University of California Press.
Tsing, Anna. 2000. “The Global Situation.” Cultural Anthropology 15, no. 3: 327–60.
———. 2009. “Supply Chains and the Human Condition.” Rethinking Marxism: A Journal of Economics, Culture and Society 21, no. 2: 148–76.
———. Forthcoming. The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins. Princeton, N.J.: Princeton University Press.
Updahya, Carol. 2009. “Controlling Offshore Knowledge Workers: Power and Agency in India’s Offshore Software Outsourcing Industry.” New Technology, Work and Employment 24, no. 1: 2–18.
Weiner, Annette. 1992. Inalienable Possessions: The Paradox of Keeping While Giving. Berkeley: University of California Press.
Wolf, Dianne.1992. Factory Daughters: Gender, Household Dynamics, and Rural Industrialization in Java. Berkeley: University of California Press.
Wilson, Ara. 1999. “The Empire of Direct Sales and the Making of Thai Entrepreneurs.” Critique of Anthropology 19, no. 4: 401–22.
Yanagisako, Sylvia. 2002. Producing Culture and Capital: Family Firms in Italy. Princeton, N.J.: Princeton University Press.
———. 2012. “Immaterial and Industrial Labor: On False Binaries in Hardt and Negri’s Trilogy.” Focaal 64:16–23.
———. 2013. “Transnational Family Capitalism: Producing ‘Made in Italy’ in China.” In Vital Relations: Modernity and the Persistent Life of Kinship, edited by Susan McKinnon and Fenella Cannell, 63–84. Santa Fe: SAR Press.
Yanagisako, Sylvia, and Carol Delaney, eds. 1995. Naturalizing Power: Essays on Feminist Cultural Analysis. New York: Routledge.
Zaloom, Caitlin. 2006. Out of the Pits: Traders and Technology from Chicago to London. Chicago: Chicago University Press.
Zavella, Patricia. 1984. Women’s Work and Chicano Families: Cannery Workers of the Santa Clara Valley. Ithaca, N.Y.: Cornell University Press. 

August 14th 2018

Two articles by Donna Haraway, on making kin and tentacular thinking. Read either or both, as they overlap.

http://environmentalhumanities.org/arch/vol6/6.7.pdf

https://www.e-flux.com/journal/75/67125/tentacular-thinking-anthropocene-capitalocene-chthulucene/

Reading for August 7th

For this week a paper on climate change that several journals refused to publish because it is too real, or pessimistic.

Here is the introduction, the paper is the pdf linked in this.

(If this doesn’t work, let me know)

reading for july 31, 2018

mental health, and anarchist attitudes towards, definitions of, etc is the latest in an impromptu series of readings on practical, daily life topics.
this is a reader from belli research institute, probably not anarchist, but apparently anarchist friendly?
we can decide. i believe we agreed we could read the whole thing in a week.

readings for 7.24.18

three essays from the capitalism issue of ajoda, including dance with the devil, proudhon’s ghost, and not saying sorry, and one from slingshot called i, capitalist.

some questions to consider while reading:
1. how does this apply to your life? does it, or will it, affect what you do and think? how? or why not?
2. how is the context similar to yours and how is it different? (what do you know about the context?)
3. what do you agree with and what do you disagree with? why?
4. who is someone you know who says things like this? what kinds of conversations have you had with that person (or people)? where have they been great, and where bogged down?
5. does the reading seems inconsistent in places? where and how?
6. what are the some consequences of the thinking or reasoning in the reading (if one extrapolates)?
7. who does the reading include, and who does it leave out?
8. if you had to fit this reading into an anarchist tendency, which would it be in? or if it spans different tendencies, which, and how?
9. are there jargon terms? what are they?

reading for 7.17.18

the broken teapot (three articles and an intro).

questions:
1. how does this apply to your life? does it, or will it, affect what you do and think? how? or why not?
2. how is the context similar to yours and how is it different? (what do you know about the context?)
3. what do you agree with and what do you disagree with? why?
4. who is someone you know who says things like this? what kinds of conversations have you had with that person (or people)? where have they been great, and where bogged down?
5. does the reading seems inconsistent in places? where and how?
6. what are the some consequences of the thinking or reasoning in the reading (if one extrapolates)?
7. who does the reading include, and who does it leave out?
8. if you had to fit this reading into an anarchist tendency, which would it be in? or if it spans different tendencies, which, and how?

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