D. Efsunkar Cazu | KU Leuven (original) (raw)
D. Efsunkar Cazu is a young researcher working on medical history in late 19th and early 20th century. Her research is focused on the development of allopathic medicine in continental Europe and the dissemination of medical knowledge in the Ottoman Empire through Francophone scientific press. She is particularly interested in the history of psychiatry, and its relation to philosophy of medicine. Her side research focuses on friendship and lesbian love in the works of late-Ottoman feminists, with a theoretical interest in feminism's relation to orientalism/occidentalism.
She obtained a BA in Philosophy; MA in Western Literature; MA in History from KU Leuven, Belgium. She hosted various workshops and seminars in Turkey inspired by 1970s lesbian movement's "consciousness raising" activities, publicising her research in lesbian-feminist historiography.
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Drafts by D. Efsunkar Cazu
Contaminating the other with one’s ghost; is that finally the redemptive act of justice that so-c... more Contaminating the other with one’s ghost; is that finally the redemptive act of justice that so-called objects of anthropology could claim? A somaesthetics that is on the path to haunto-aesthetics would be in search of the phantoms of the communities that anthropology took as its investigative object. In allowing to resurface the phantoms that were cast under the shadow of reason by the rupture caused by western modernity, those supernatural abominations that were born too late to be deified by indigenous communities or too early to be ridiculed by the modernised ethnography, we can redraw the conceptual lines of a debate that has become all-too-familiar to all of us; namely, the relevance of phantoms that reveal the traces of time. We will be situating the human-animal as an aesthetic subject through the help of philosophy, somaesthetics and neuroscience. Then, dealing with the reproduction of ghosts as a technology of occidentalism. Occidentalism, rather than westernisation or modernisation, will be used consciously to highlight the aesthetic-hauntological agency of the anthropological subjects whose perspectives on life & death have been erased from time, or cast out by those very subjects in favour of catching the linearized modern time in its constant dream of progression. The field of natural anthropology, precisely Viveiros’ ontographies that grant epistemic and aesthetic agency to the anthropological object through a multinaturalist perspectivism, will allow us to situate our interdisciplinary investigation within the history of the discipline
Conference Presentations by D. Efsunkar Cazu
Contaminating the other with one’s ghost; is that finally the redemptive act of justice that so-c... more Contaminating the other with one’s ghost; is that finally the redemptive act of justice that so-called objects of anthropology could claim? A somaesthetics that is on the path to haunto-aesthetics would be in search of the phantoms of the communities that anthropology took as its investigative object. In allowing to resurface the phantoms that were cast under the shadow of reason by the rupture caused by western modernity, those supernatural abominations that were born too late to be deified by indigenous communities or too early to be ridiculed by the modernised ethnography, we can redraw the conceptual lines of a debate that has become all-too-familiar to all of us; namely, the relevance of phantoms that reveal the traces of time. We will be situating the human-animal as an aesthetic subject through the help of philosophy, somaesthetics and neuroscience. Then, dealing with the reproduction of ghosts as a technology of occidentalism. Occidentalism, rather than westernisation or modernisation, will be used consciously to highlight the aesthetic-hauntological agency of the anthropological subjects whose perspectives on life & death have been erased from time, or cast out by those very subjects in favour of catching the linearized modern time in its constant dream of progression. The field of natural anthropology, precisely Viveiros’ ontographies that grant epistemic and aesthetic agency to the anthropological object through a multinaturalist perspectivism, will allow us to situate our interdisciplinary investigation within the history of the discipline