Closing out such a productive book event, first I must confess the difficulty of trying to read Blood this summer. In transit for six weeks between cities on opposite sides of this continent, my efforts to read the book were constantly distracted. These were Ramadan nights when my twitter timeline was filled with blood, pictures of blackened faces rubble and the black billowing clouds of hell loosed onto the earth. All (certainly warranted) criticisms of the pornographic consumption of the dead aside, the futility of such witness (perhaps the futility of every such witness, no matter how fervent, never again and the responsibility to protect), this is the evening redness in the west. But Darwish wrote, “we do injustice to Gaza when we turn it into a myth, because we will hate it when we discover that it is no more than a small poor city that resists” (ونظلم غزة حين نحولها إلى أسطورة لأننا سنكرهها حين نكتشف أنها ليست أكثر من مدينة فقيرة صغيرة تقاوم; full excerpt here, trans. Sinan Antoon). And so these lines eventually proved steadying against news of other crimson tides, these lines from the Darwish prose poem titled Hayrat al-‘a’id (“Perplexity of the Returned”) proved a steadying guide (dalalat) to those at a loss in these bloody times (dalalat al-ha’irin), trying to read Blood. Somewhere in that texture there is a pun or at least a tired gesture about Maimonides and Anidjar, namely the power of a line of prosody to exceed itself beyond its context.
Someone (Anthony?) rightly commented earlier that the book resists being disciplined into history or theology or political theory, being utilized and cited to other ends. I can see people working with certain of its close readings (Benjamin, Freud, Melville), folding these moments of the book into their scholarly arguments. Beyond this segmentary approach, I think it’s also possible to respond broadly to its ambition. One example of this kind of work is Kevin O’Neill’s forthcoming Secure the Soul (2015). This decentered ethnography finds Christianity beyond the limits of religion alone, in (indeed making up) the soft security apparatus of postwar Guatemala. Like Christianity, because of Christianity, confounding whatever differences between secular and Christian security, the logics of pious gang prevention show that it is possible to ethnographically demonstrate the idea of an anthropology of Christianity as compulsive — even in the Christian science that is anthropology.
My difficulty of reading Blood this summer abruptly raises the question of reading it among blood, that is, what is the relation between this book and the world, its Christianity and actually existing Christianity. Already Anthony has beautifully answered this question in a way I find entirely persuasive (Blood as index of an archive), and I should note that my question does not have to do with some of the more predictable historical or anthropological lines (what about historical change, what about non-Western Christianities) which I’ve heard raised by audience members at Anidjar’s talks (and which his book itself anticipates and sets aside). It seems clear in any case that while his book intersects with these registers it marks a more immediate claim (a further comment on this below). Rather I am curious first about the figure of this relation. This is a question Anidjar addresses throughout the book, from its opening to its close. My suggestion in short is that the way Anidjar characterizes this relation opens a window onto the formal status of Blood as critique of Christianity. And so although there is a lot more to discuss here, even at the end of this book event, I begin at the very end of the book:
Blood is not quite an object, not a thing either. It is neither old nor new; although it is also that and more. Nor is blood a discourse that would regiment, precisely, the course of blood through the realms of human and inhuman existence … As a ‘metaphor’ that does not relate to a literal term, whose referent is anything but granted, blood is, it should be treated as, catachrestic. (258)
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