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A cen\u00adtu\u00adry after the \u201cAge of Rea\u00adson\u201d & two after the last Euro\u00adpean witch burn\u00ading, log\u00adic & ratio\u00adnal\u00adi\u00adty are under siege. Self-declared shamans have run amok in the US Capi\u00adtol, sci\u00aden\u00adtists face death threats from the pub\u00adlic for ideas pre\u00advi\u00adous\u00adly wide\u00adly accept\u00aded & peo\u00adple from all walks of life feel tar\u00adget\u00aded by \u201cwitch hunts\u201d for their polit\u00adi\u00adcal or intel\u00adlec\u00adtu\u00adal beliefs. In a time of cri\u00adsis, change & glob\u00adal dias\u00adpo\u00adra, many have turned to mag\u00adic as part of what they see as a prac\u00adtice of resis\u00adtance & care. Some seek to reclaim her\u00aditage or explore mar\u00adgin\u00adal\u00adized Indige\u00adnous world\u00adviews & posit their prac\u00adtices as sites of poten\u00adtial resis\u00adtance to con\u00adtem\u00adpo\u00adrary dilem\u00admas & con\u00adflicts. Oth\u00aders view this as \u201cwoo\u201d, or some man\u00adi\u00adfes\u00adta\u00adtions as part of the divi\u00adsive\u00adness shak\u00ading notions of com\u00admon\u00adal\u00adi\u00adty & even attack\u00ading or under\u00admin\u00ading the pos\u00adsi\u00adbil\u00adi\u00adty of com\u00admon val\u00adues & beliefs. In a world unrav\u00adel\u00ading through eco\u00adlog\u00adi\u00adcal col\u00adlapse, social dis\u00adin\u00adte\u00adgra\u00adtion & the chaos of post-truth pol\u00adi\u00adtics, exam\u00adin\u00ading this phe\u00adnom\u00ade\u00adnon takes on fresh urgency \u2013 & ambi\u00adgu\u00adi\u00adty. What does it mean for artists & oth\u00ader prac\u00adti\u00adtion\u00aders to engage with the ten\u00adsions between mys\u00adti\u00adcism, belief & knowl\u00adedge? How are some try\u00ading to w(r)ench witchcraft(s) to dis\u00adplace or at least decen\u00adter sex\u00adist, colo\u00adnial & het\u00adero\u00adnor\u00adma\u00adtive phal\u00adlo\u00adcen\u00adtric cos\u00admolo\u00adgies? How have oth\u00aders used the ghosts of mag\u00adic to raise specters of divi\u00adsive ide\u00adolo\u00adgies from their graves? <\/p>\n\n\n\nAmong oth\u00ader speci\u00adfici\u00adties, the fig\u00adure of \u201cthe witch\u201d has encom\u00adpassed queered & gen\u00addered bod\u00adies as sites of resis\u00adtance in ant\u00adi\u00adcap\u00adi\u00adtal\u00adist strug\u00adgles. Mys\u00adti\u00adcism, super\u00adsti\u00adtion & mag\u00adic are resurg\u00ading in ways both allur\u00ading & trou\u00adbling. Social media trends like #Witch\u00adTok<\/em> offer tools for self-empow\u00ader\u00adment & con\u00adnec\u00adtion, yet their aes\u00adthet\u00adics bleed into hyper-cap\u00adi\u00adtal\u00adist ten\u00adden\u00adcies. Artists have long engaged with the mys\u00adti\u00adcal & the irra\u00adtional, often at odds with dom\u00adi\u00adnant ratio\u00adnal\u00adist & sec\u00adu\u00adlar nar\u00adra\u00adtives. But as we nav\u00adi\u00adgate a world where the line between truth & fic\u00adtion blurs, where belief is both a weapon & a refuge, the stakes of this engage\u00adment shift. Are these prac\u00adtices path\u00adways to cri\u00adtique, tools for nav\u00adi\u00adgat\u00ading com\u00adplex\u00adi\u00adty, or escapes into com\u00adfort\u00ading illu\u00adsions? What does it mean to turn to mys\u00adti\u00adcism as a method in times of cri\u00adsis? Can<\/em> the mys\u00adti\u00adcal be crit\u00adi\u00adcal? Or does it risk becom\u00ading an accom\u00adplice to the escapist log\u00adic of ultra-reli\u00adgios\u00adi\u00adty & con\u00adspir\u00ada\u00adto\u00adr\u00adi\u00adal thinking? <\/p>\n\n\n\n
SPELL CHECK, the third issue of Work\u00ading Titles, hosts ten crit\u00adi\u00adcal reflec\u00adtions of aca\u00add\u00ade\u00adm\u00adic & non-aca\u00add\u00ade\u00adm\u00adic prac\u00adtice-based researchers alike, schol\u00adars of var\u00adi\u00adous fields, artists, magi\u00adcians, witch\u00ades, shamans, and oth\u00aders, whose field of inter\u00adest inter\u00adsects with the broad top\u00adic of the rela\u00adtion\u00adship between artis\u00adtic prac\u00adtice, mys\u00adti\u00adcism & method. Togeth\u00ader, they try to pro\u00advide some elu\u00adci\u00adda\u00adtion to the many ques\u00adtions we put for\u00adward in our open call, around the often dis\u00admissed notion of artists as magi\u00adcians & art\u2019s poten\u00adtial in sub\u00adver\u00adsion &\/or the inter\u00adplay between art & sci\u00adence.
As sug\u00adgest\u00aded by its title, the con\u00adtri\u00adbu\u00adtions in this issue will check the cur\u00adrent dis\u00adtance \u2013 the syn\u00adonyms and dis\u00adcrep\u00adan\u00adcies \u2013 between mag\u00adi\u00adcal spells and their schol\u00adar\u00adly spelling and mis\u00adspellings of and about them. Under\u00adpin\u00adning it all are two key ques\u00adtions: How can rit\u00adu\u00adals, per\u00adfor\u00adma\u00adtiv\u00adi\u00adty & witchy prac\u00adtices with\u00adin prac\u00adtice-based research illu\u00admi\u00adnate resis\u00adtances, ambiva\u00adlences & hid\u00adden inter\u00adsec\u00adtions, in a time of height\u00adened polit\u00adi\u00adcal divi\u00adsion? How can these approach\u00ades trou\u00adble estab\u00adlished frame\u00adworks \u2013 & how can they fail & lead to fur\u00adther divi\u00adsions? Can we find real solu\u00adtions through mag\u00adi\u00adcal think\u00ading, or is this just an escapist fantasy? <\/p>\n\n\n\nThese can then be bro\u00adken into more spe\u00adcif\u00adic inquiries such as: How does con\u00adtem\u00adpo\u00adrary art nego\u00adti\u00adate the ten\u00adsions between reveal\u00ading mys\u00adtic truths & crit\u00adi\u00adcal fab\u00adu\u00adla\u00adtions \u2013 resist\u00ading the sta\u00adtus quo & escap\u00ading from it? How does this func\u00adtion with\u00adin broad\u00ader pow\u00ader struc\u00adtures & how can artists posi\u00adtion them\u00adselves with\u00adin \u2013 or against \u2013 this ter\u00adrain? How do artis\u00adtic prac\u00adtices adopt\/adapt mys\u00adti\u00adcal frame\u00adworks? What does it mean to work with mag\u00adic, rit\u00adu\u00adal, or the super\u00adnat\u00adur\u00adal as research? How can trends that revis\u00adit somat\u00adic work play into super\u00adsti\u00adtion, cul\u00adtur\u00adal cri\u00adtiques, buzz\u00adwords & mask anti-pro\u00adgres\u00adsive agen\u00addas? Why do some say they are vic\u00adtims of a witch hunt for not being polit\u00adi\u00adcal\u00adly cor\u00adrect? How does mys\u00adti\u00adcism offer frame\u00adworks for rethink\u00ading rela\u00adtion\u00adships with non-human worlds \u2013 e.g., fun\u00adgi, microor\u00adgan\u00adisms, ani\u00admals, plants, or geo\u00adlog\u00adi\u00adcal for\u00adma\u00adtions? How does dig\u00adi\u00adtal cul\u00adture reshape con\u00adtem\u00adpo\u00adrary rela\u00adtion\u00adships with the mys\u00adti\u00adcal & who ben\u00ade\u00adfits from it? How do queer, fem\u00adi\u00adnist, or decolo\u00adnial prac\u00adtices redefin\u00ading mys\u00adti\u00adcal & rit\u00adu\u00adal\u00adis\u00adtic tra\u00addi\u00adtions dif\u00adfer\u00aden\u00adti\u00adate from con\u00adspir\u00ada\u00adto\u00adr\u00adi\u00adal thinking? <\/p>\n\n\n\n
Would it be over the top to wish you a mag\u00adi\u00adcal time while read\u00ading this issue?<\/p>\n\n\n\n
That\u2019s exact\u00adly what we\u2019re here to check. We hope you enjoy it, either way!
Work\u00ading Titles<\/em>*
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<\/p>\n\n\n\nEdi\u00adto\u00adr\u00adi\u00adal team for issue No. 3: Yvon Chabrows\u00adki, Leopold Haas, Be K\u00f6rn\u00ader, Eleft\u00adhe\u00adrios Krysalis, Pablo San\u00adta\u00adcana Lop\u00e9z, Hans-Mar\u00adtin Robert Rehnig<\/em> and Felix<\/em> Bj\u00f6rn Sat\u00adtler<\/em>; direct\u00aded by Ann-Kathrin M\u00fcller<\/em> and Gabriel S Moses<\/em>.<\/p>\n\n\n\n
*Our spe\u00adcial thanks go out to Mar\u00adgari\u00adta Cristi\u00adna<\/em> <\/strong>Gar\u00adcia<\/em> and Har\u00adri\u00adet von Fror\u00ade\u00adich <\/em>for col\u00adlab\u00ado\u00adrat\u00ading with us on the texts that became this issue\u2019s open call, as well as the foun\u00adda\u00adtion for this editorial.<\/p>\n\n\n\n
Sup\u00adport\u00aded by Bauhaus-Uni\u00adver\u00adsit\u00e4t Weimar, Pro\u00adfes\u00adsor\u00adship Arts and Research<\/p>\n\n\n\n
Pub\u00adlished by Work\u00ading Titles, c\/o Bauhaus-Uni\u00adver\u00adsit\u00e4t Weimar, Ph.D.-Studiengang Kun\u00adst und Design, Geschwis\u00adter-Scholl-Stra\u00dfe 7, 99423 Weimar<\/p>\n\n\n\n
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For pre\u00advi\u00adous issues, go here<\/em><\/a><\/b><\/strong><\/strong><\/p>\n<\/div>\n\n\n\n
\nESSAYS<\/h2>\n\n\n\n
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Download Issue No. 3 <\/a>
as a Bulk File<\/a><\/h2>\n\n\n\n<\/p>\n\n\n\n
Rendition: <\/a>
Stochastic Method <\/a>
in Six Parts<\/a><\/h2>\n\n\n\nYvonne Salmon<\/em><\/p>\n\n\n\n
<\/p>\n\n\n\n
D_FIN_NG<\/a> W_TCHCR_FT<\/a><\/h2>\n\n\n\n
Kris\u00adten Nelson<\/em><\/p>\n\n\n\n
<\/p>\n\n\n\n
Alchemy of the Unseen: <\/a>
Ritual Movement, Chaos Magic(k), and the Queer Reclamation of Mystical Praxis as a Method of Emotional Processing<\/a><\/h2>\n\n\n\nLuke Faza\u00adk\u00ader\u00adley<\/em><\/p>\n\n\n\n
Vampire, Frauen* und Geister<\/a><\/h2>\n\n\n\n
Tere\u00adsa Mayr<\/em><\/p>\n\n\n\n
BRUESCHE<\/a><\/h2>\n\n\n\n
Joachim Perez<\/em><\/p>\n\n\n\n
<\/p>\n\n\n\n
Mediumship as Method: <\/a>
The application of a Process-Based Understanding of Mediumship to Research and Arts Practices.<\/a><\/h2>\n\n\n\nJulia Moore<\/em><\/p>\n\n\n\n
<\/p>\n\n\n\n
Haunting Conspiracy. <\/a>
Conspiratorial thinking and Summoning as artistic practice<\/a><\/h2>\n\n\n\nLiese Schmidt & Lisa Hoffmann<\/em><\/p>\n\n\n\n
Ritual and Mysticism <\/a>
as Subversion: <\/a>
Rethinking the Sacrifice-<\/a>
Redeemer Mechanism<\/a><\/h2>\n\n\n\nRotem Ritov<\/em><\/p>\n\n\n\n
Technospirituality in <\/a>
a Techno-Political World: <\/a>
The Algorithmic Sacred <\/a>
and Its Beneficiaries<\/a><\/h2>\n\n\n\n