[...]ng awareness”)
Trauma is structuring***
(to be noted that the concern of super-egoic formation rests on the structuring of ‘demand,’ which is not the being of ‘question’ that it wants to be. question is risky and consequential of new articulation)

[disposition: vaz’ وضع, halat حالت, mezaj مزاج, seresht سرشت, khu خو, khim خیم, saz ساز,]
[predisposition: este'dad استعداد, amadegi آمادگی, meyl-e ghabli میل قبلی; a liability or tendency to suffer from a particular condition]

super-ego [that part of you that exercises authority, “I am gonna make you swallow this” --> jouissance] ~=? Div-mardom دیو مردم (paternal correctional voice, “don't drink!” --> Nezami) =/= Div (says “benush!” بنوش)

...................................

(with Haraway;) the relation between what counts as nature and what counts as culture (in Tehran)--judging whether a behavior is the stuff of genes or rearing
the domestic animal is the epoch-changing tool --> (free) wolf/dog (servant) ==> civilization

what are the things we hate in the name of Wilderness (~=> “fall” into culture)

...................................

[lecture at apass, 10.03.2017]

i follow the scribbles of jamming and jam session

welcome to this metaphysical place

like you, i am also sometimes in heaven, sometimes in hell, in no-land, nowhere, elsewhere, in Belgium; also interested deeply in what signals my and our arrival in the metaphysical entity of Belgium. like Christian, as i am fantasizing his excursion that i missed, we went out and walked back into the city, studying what really signals our arrival, when and how and where on the body we feel that we are there. and my guess is that it is always technological. but in an another universe your arrival might be registered by greeting. and in an Iranian sense...

...................................

my lecturing, when it is about going after a term or a metaphor or a subphenomena or a paraconcept, {to arrive at its essential qualities or range, its meaning and historical rootedness, how does it hold things together, what holds it together (in related but different speculative milieu,) its intractable necessity, its ghostly effectiveness, its phenomenological maintenance, in which framework they maneuver, and so on} is a tentative intervention that i reside in the weaker neighborhoods of thought, even vandalizing (authoritative knowledge-)claims of legitimacy and abandoning the controlling of possibilities of comprehension.
-(purposeful?) anarchy of questioning, unfolding my thoughts anarchically

*not to work on X in order to get the point across that one remains susceptible (mosta'ed مستعد, dar khatar در خطر, dar ma'raz در معرض) to and in need of X : what X almost was, or is still about to be
(the character of X, and? the X-ian character)
-rather, ask, in what way X allows an approach?

{Avital on} **authority, violent shores of human governance

what happened to authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, Pir, and other mostly masculinist idols)?
a primal impulse in the cuing of group formation; pre-givenness of our way of handling private and public spheres of encounter, domestic and foreign affairs;
-disappearance of authority functions as a figure for democracy in crisis; loss of authority and the loss of the enemy opens up abysses in boundaries that have kept the world recognizable

maternal (runs of) interference (or motherly Wechsel) --?--> still pumping effects of authority

authority of the breast

to slave tyranny

(who? insists in remaining a) non-reader = solid descriptor (sharh-dahande شرح دهنده) ~-> transparent utterance ~  rhetorically uncluttered argument

literature is snafu

how authorship (dead or alive) feeds authority?

What has been packaged as terror can be in fact misleading.

authority is the most elusive of terms that inform relations, and yet no politics, no family, no pride of accomplishment can exist without it

for Arendt, authority is an undeletable term, key to any grasp of politics
authority =/= rhetoric of persuasion

Plato's authority of philosophy: in an effort both to memorialize and to exact revenge for the verdict on Socrates. (as if Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for authority
(Arendt:) “It was after Socrates’ death that Plato began to discount persuasion (and argument) as insufficient for the guidance of men and to seek for something liable to compel them without using external means of violence.” ==> a power that renounces power; coercion without violence, (invention of hell, is it nonviolent?! a more earthbound rhetoric of persuasion?!)
(when we are out of master/slave relationship) expert knowledge commands confidence and obtains compliance (without force nor persuasion); soft coercion associated with reason --> Plato's philosopher-king --> **“Authority establishes relationality prior to command, promising compliance in the absence of force or argument”** (Avital)

aspects of the authority that might take in or shake up the other without harm

historical comfort zones ...and ...the ongoing torment of worldlessness

(Avital,) are the mourners of authority masking another loss for which “authority” would be a cover?

Greek way of handling:
domestic affairs --> persuasion
foreign affairs --> force and violence


*authority of the Father
ontological proof of God's existence (Kojeve contends) rests on the metaphysical placement of divine authority as the authority of the Father, who is seen as cause*
--> paternal authority in power and political authority --> as author of a work who exerts authority over the ‘Oeuvre’

father/judge/Pir: the principal figure holding together political and ethical qualities of existence ~ imago (in psychoanalysis is an idealized image of someone--usually a parent--formed in childhood), firm but benevolent caretaking, funding sources of divine authority, hierarchical hold, categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
-authority subsists on borrowed transcendence
-authority produces effects of respectful adherence
-softening the space of committed citizenry (ground for political relatedness)
-is it possible to keep authority separate from respect? what this seclusion assures?

(Pir's authority nearing the) sublime regions of human relatedness

Kojeve > What accounts for the unconditional surrender of human reactivity?
legitimate principle of coercion

God is always the God of our ancestors --> character of “tradition”

where violence begins or what gets counted as violence?

the discourse of effacement (امحاء emha’, self-effacement: withdrawing into the background, making yourself inconspicuous)

is there an authority outside inequality? responsible asymmetry, the egological space, tropes of domination?

%this is anout the quality of asymmetry----(are we still in the realm of the human?)

Levinas tactics is spectacular, he runs down patriarchy and meets the majestic escalade of the absolute other, he doesn't escape internment (toghif توقیف)
[patriarchy: when it is “of course” obvious who is the mother]

(where do we go with helplessness directed by the destruction of the world?)

...................................

[Sennett] on authority, trust and cooperation

...in both a subtle and a coherent social structure

inequality makes a profound difference in the lives of children

“earned authority” manages the everyday experience of inequality


cultures in which the *dramaturgical display of yourself* is foregrounded =/= diplomacy as model for social relationships

facebook, an engineered social network organized for display =/= communication



in capitalism, in firms people at the top has more power but less authority, and that is a problem.
in reverse, Lear loses its power but keeps his authority, his lag on administrative change.

authority is a bound, a volunteriy obidience and care-giving
parent-children: something the child needs desperitly, they need direction, they need people not only as guids but as witnesses of what they are doing.


the destructive charismatic authoiry in politics
tests if he/she can keep himself together

the charisma of the user on facebook (marat, jonathan, etc., but both are also very good at face to face communication)

...................................

Sennett

we don't know how to use material objects and machines well

craftsmanship: the quest to make physical things well
•how the head and hand are connected
•doing something well for its own sake --> skill (not honoured in modern society)
==> free the craftsman (Sennett)


in many social relations we do not know exactly what we need from others – or what they ought to want from us

cooperation as a craft --> skill of understanding and responding to one another

urban design is a craft in peril (dar khatar)
•too much urban design ==> homogeneous and rigid
•modern built forms ==> only a faint imprint of personal and shared experience

Sennett --> (better understanding of) ‘material craftsmanship + social cooperation’ ==> cities better made

‘homo faber project’: the ancient idea of Man as his or her own maker, man as a maker of life through concrete practices
•limits on desire and will
•the experience of other people's needs (which cannot be reconciled with our own)
+ to recognize and honour what lies beyond us (and before us)

social relations & physical environment

issues of practical skill, tool, meaning, value


***the rebellious child (in me)


United States has become an intensely tribal society
*tribalism* [= adverse to getting along with those who differ, solidarity with others like yourself, & “thinking you know what other people are like without knowing them"], in the form of nationalism, destroyed Europe during the first half of the 20th century
--✕--> complex societies:
•workers flowing across borders
•different ethnicities, races and religions
•diverging ways of sexual and family life

“The ‘self’ is a composite of sentiments, affiliations and behaviours which seldom fit neatly together; any call for tribal unity will reduce this personal complexity.”
-Sennett

(for Aristotle:) city = synoikismos(= coming together of people from diverse family tribes--each *oikos* having its own history, allegiances, property, family gods)
[some my german friends are making us all poor in not recognizing this, that similar people cannot bring a city into existence. city obliges people to think about and deal with others who have different
loyalties to (linguistic differences). Germany, lacking direct experience of others, because of lesser colonial encounters in its history, falls back on fearful fantasies with the new refugees coming. integration, a bad response to the problems of living with difference]


(Robert Putnam:) people who live in homogeneous local communities appear more sociably inclined towards and curious about others in the larger world : first- hand experience does not weaken stereotypes
-the case of Brussels: withdraw from neighbours who differ --> to hibernate

attitudes
actual behaviour

[*]cooperation: an exchange in which the participants benefit from the encounter
can be informal as well as formal: experience of mutual pleasure in a bar exchange gossip
difficult kind of cooperation: join people who:
•have separate or conflicting interests
•do not feel good about each other
•are unequal
•do not understand one another
•(different faith communities)
}==> responsiveness as an ethical disposition

rituals of civility
as small as ‘please’ and ‘thank you,’ put abstract notions of mutual respect into practice

in the spirit of generosity, let's not write off the banker (or the Mullah) as a human being --> instead of “fuck you” how do we respond to our differences in a difficult social environment such as contemporary Iran --> what skills are needed for this hard cooperation? --Sennett--> dialogic

...................................

what remains from christianity after its self-deconstruction? (Nancy)

(what theology doesn't know about itself?) recovered from the repressive power of religion

Nancy's “shattered love” is the stuff of Hafez

#love (and greeting?) doesn't belong to the realm of giveable things
Lacan's definition of love consists in giving what one does not have, (filling emptiness with emptiness) --> to give something i ‘would’ have? --> (giving that which is not a property, not even one's self,) to give behind or beyond any subject, any self? --> *the giving of the fact that i cannot possess myself* ==> ‘to give' = 'to give up’
***love: to share the impossibility of being a self***
----> (Nancy's) ‘body’ (of political thought): not as an organicity, but of community as the living to share precisely an impossibility of being-in-common (=/= ontologize the community, after the death of God, Rousseau: community of mankind as the foundation of politics --> “man” comes from the “contract” and not reverse)
----> “giving” the (Derridean) ‘gift’ cannot succeed if the giver knows about his/her gift; *unpresentable*
--✕--> politics and the political always implies fulfillment, law, closed space, *closure*

(Pir's) heaven of value

(Bergson's) supplementary soul

there is a nihilistic way in which we destroy

“everything is political” =/= everything is directly ontologically political ==> totalitarianism: everything belongs to law --> make law about anything (--> Plato's political theology: thought is founded on something; - @Varinia, “management of justice”)

national aestheticism

over-educated ~=? brainwashed

[in my lectures i am trying to teach something (Heidegger, Sa'di, etc.) in ‘a certain way,’ and that ‘certain way’ touches me and i hope touches my audience, even if one don't understand much of it at the time of lecture. i am trying to think by the outside, what comes from outside, being touched by it. right now in apass this outside consists of my (living) peers, getting their quantity of imposed ideas and try to work with that. to ‘take part']

...................................

(how?) the exposure of violence becomes the origin of violence (@Mona)

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a preoccupation (of someone/yours) --into--> analytical solution/terms (for example ‘aesthetics’ and ‘gender’ for Strathern)

gift (produced to be seen) --> moments of performance --> *creating a context of display*

[*]gift: participate in and generate internal relations <--> commodities: participate in and generate external relations


you gain prestige in what you give


*there is a lot of ambiguity about what can be seen and what cannot be seen* (<-- this must be understood for any one who is invested in ‘showing’)
***--> the alternation between what you conceal and what you reveal (is[?] at the heart of thinking about creativity, about reproduction, about the perpetuation of society, about the perpetuation of relations)


exchange wealth between two clan groups
wealth
•has an aesthetic form
•has to be grown as well as exchanged
•must be accumulated privately and secretly
•must be revealed at the *moment of transfer*
•has to take a proper form ~ recognized by others as appropriate


[*]aesthetic = a proper form (at the moment of revelation) that other people have to respond
(--✕--> european notion of aesthetic = eliciting a sense of appreciation of beauty)


(my sister's wedding had/created) an appropriate form


**** exchange situations [shows, exhibitions, events, weddings, etc.] has to appear in a certain form, otherwise people will not recognize it, otherwise they fail to impress people ****
@Foad

-what are Tehran's contemporary contexts in which we can see exchanges working?

younger people are impressing one another in terms of consuming or participation in sports, or mobile phones, or whatever --> they create different kinds of relations (#telegram iran?)
(how among my freinds we impress one another?)
younger people, invest value in different things from what older people do


money does not have anything else but number

things that shine, things that glisten, things that sparkle --> a sense in which these objects *give off a presence* [@Janina] and people are affected by this

*quality of shininess* indicates the successful intervention of ancestral spirits --> a spiritual condition (acquainted with health)

they must display to be regarded as worthwhile

with mobile phones: what is going on here, what is their value, how are they circulating, how do people regard them?


(ibn ebn ابن) people belong because their fathers belonged and so forth + what they give away, the (gift) shells, can be regarded as female : items that have come into men's possessions (=/= Karin's gifts)
-so the shells are passive objects, women are/were (traditionally), classically regarded as objects in a similar way and were given the names of shells


***how to think about vocabulary:***
-i cannot start using economics of the market to describe what i am talking about
-in the vocabulary of gift exchange (Strathern) may be able to find the vocabulary of analysis (like an artist choosing the color)
-Strathern choice: the vocabulary of gift exchange might give her the vocabulary by which to start describing, is an *artificial choice*. the vocabulary of the gift economy gives her a lot of terms in which to understand. but those terms are only useful for the purposes of understanding that particular set of data, and if i then leave that data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art market, then absolutely what we would be dealing with is commodities[...] --> situated knowledges [#SK], #import function


...................................

*literature = the question of reading* (=/= matter of novels and poems)

...................................

what is the language of war?
(Keenan > Weizman:) we need to understand war as discourse --> *war = a threatened discourse*
-The language component of war exists in the gap between the level of destruction which is “possible” and the level of destruction which is “actually applied” in every given situation.

when war is no longer a means but an end in itself(?) -->? Hezbollah

deterrence: a means of controlling a person's behavior through negative motivational influences

“We are law-abiding, and we go wild.”


violence stripped of semiotics

The logic, the reason, of conflict is thus political ... for Clausewitz, politics is essentially logic, logos, discourse, people reasoning with one another, thinking and speaking, exchanging


@Luis, why conflict could be my concern? because it marks the breakdown of politics, when we can no longer have a conversation, engage in the game, where there is no possibility of further exchange, there is fighting

failure ==> use of force

Saskia Sassen called the attacks of September 11 “A Message From the Global South”
she wrote that the attacks bore witness to a failure in communication or to a “translation problem”
for her the language of September 11 attacks was clear
Sassen's dangerous and depraved rationalization of September 11: south is speaking in a language that needs no translation



the word ‘conflict’ (is coined as a discoursive necessity and) bears with itself an analysis of politics which sees it as a rational enterprise, a structured confrontation or conversation aimed at compromise or reconciliation, the exchange of demands and the negotiation of outcomes --> a Greek tradition : to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence --> (as a term) ‘conflict’ carries with itself a telos of consensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ==> perfect understanding ~~--> (Greek -->) democracy's dream of overcoming internal opacities of mediation or signification, dream of a final unification, dream of a clear universal language

(Barthes’ fable of) the woodcutter[~= an agent of change] ==> language = act (without mediation or image, operating *an immediate transformation* ==> politic) :
If I am a woodcutter and I am led to name the tree which I am cutting down [j'abats], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my language is operative, linked to its object in a transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political language: it presents nature to me only to the extent that I am going to transform it, it is a language by which I act the object; the tree is not an image for me, it is simply the meaning of my action. But if I am not a woodcutter, I can no longer speak the tree, I can only speak of it, about it.
@apass @Femke

(Barthes:) political = operative (~ active, transformative, destructive) --> this is an important fable for artists

talking about ‘conflict’ is also like this, is a “political” speech, an “operative” language, it “presents” the object of my action to me, which is democracy, and not Colombia

(some figurative ‘violence of language’ =/= [Austin, Derrida, Butler ==>] i am talking about paying attention to) the language used in a certain manner by certain agents --> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, representation, to be careful with the collapse of hermeneutic (in any discourse) --> the labor of transparency [@Mona @Ali ]



(the very strange claim [made by political leaders] that) force is a kind of language, and not just any language. It is one which solves the problem that seems endemic to all things linguistic, namely: failure, indirection, misunderstanding, drift. [...]that the language of force actively and successfully delivers its message --> a fable: “everybody understands the language of force” (unlike ordinary, diplomatic, political language) --> the readability or communicative power of the utterance, violence is seen as continuous with discourse --@Mona
[*]violence: “speaking the (only) language of the other” --> (very strange fable:) that violence is noninterpretive direct(~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its listener [--> fantasy of affective communication], hermeneutic and cognitive of the language is effaced and what is left is only *delivery* itself [@Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me #tattooing me }--> the silencing/elimination of his interlocutor, **the little annihilatory gestures** of my friends], that it [violence] aspires to a *pure present*

•this is a translational problem? Keenan
•how do we know when things cannot get any worse?
•when/where the translation should stop? @Ali @Sina --> this is about the ethical risks (we are making all the time) in mistaking an annihilatory gesture for a discursive or political one


there is no language which needs no translation (not even violence)

*translation: an active relation between and within languages =/= to overcome language --> is exaclty where the name politics ought to be reserve (Ranciere) (--> that is why i am doing political work [my work on: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal responsibility’ to insist on space of difficult translation])


unilateralism of an imposition: universality of human rights
(Keenan:) human rights = standardization of the rhetorics of claims we make on each other --therefore--> an open and undefined field of operation (and not some essence about humanity, nor law. Keenan is helping me not to think of human rights as an old fashioned, transcendental, essentialist, ontological discourse, grounding definitional basis, categorically an enemy's discourse)



military urban research (employing critical theory) --> use of theory as the ultimate ‘smart weapon’
-Deleuzian theory influences military tactics and manoeuvres --> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, Deleuze and Guattari, Gregory Bateson, Foucault, Guy Debord, Bataille,


conflicted peace and peaceful conflict
competitive military buildup

...................................

Keenan on working with images politically --> *politics of exposure (or revelation ~-> forensic)*
(increasingly important dimension of political) *image-making*:
--more--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed --> dissolution of the obvious political spaces =/=
--less--> making visible something that is otherwise hard to see (~= converting observation or visualization into knowledge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate interpretation of those images) (<-- a lot of social justice activists, human rights organizations, and civil society practitioners are still working within this realm of the traditional image)

a bad (revelatory) theory of the (rational democratic) public sphere : “visual representation of things ==> known to a wider public ==> knowledge properly considered ==> wise decisions ==> actions”
=/= (a more properly) political moment of: inscribe images --within--> a narrative or a persuasive project --within--> a campaign that actually narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically

the way performative dimension involves a kind of action that doesn't pass through the same cognitive circuits or the same process of knowing (in images)

•living by the image
•vulnerable to the exposure of the distortion or falseness of the image

to get a rich sense of the political context in which you operate (knowing about the history, knowing what the local forces are, who the actors are, and so on) =/=  ethically-self-confident political movement reassured by the quality of their own good intentions ==> skip over a lot of local analysis, research, or interaction

...is it a humanitarian catastrophe (a crisis of suffering) or genocide (a crisis of an
ideological sort)
quasi-raw material of images --> recoding, contextualization, narration,

the bad stories and failures (in our lifetime) that do need to be excavated and thought about

Keenan --> *the fantasy of being able to move so directly from knowledge to action that one almost skips the moment of knowledge altogether* --example-->{ Barthes in his woodcutter: a woodcutter in cutting the tree manages to avoid language (something that needs no translation, the woodcutter in unilateral relation to the tree), in which “language” is representation, knowledge as representation, “act the things” --> Barthes skips over all the opacities and paradoxes and difficulties of representation and just goes after the tree directly

*there are demands which are placed on you that won't wait for the knowledge that is necessary* (or situations in which you might feel as though you've been overwhelmed by too much knowledg)

[*]responsibility: (when) one has to act in a way for which the knowledge doesn't provide a full alibi ~ one's action is in some important way disconnected, or not entirely saturated by one's knowledge

every event (take September 11) is rich in translation, a moment when an enormous number of competing narrative frames were already available for understanding or processing or
reading what is at stake --> there is no unequivocal act


*witness: (in the fantasy of the act) the witness for whom no translation is necessary* --Levinas-Blanchot-Keenan--> hostage (for example images of Abu Ghraib prison in Iraq, the media, the public event takes us hostage): a position of extreme passivity that is equally the most intense experience of responsibility

-what is the political effect of revelation? @Ali

beyond the immediate shock effect of the images --> they are testament to the ways in which many different political actors make use of them (over a long period of time) --> with interestingly different outcomes

...intermediate space between a traditional secret (susceptible to revelation and exposure and delegitimization) and a kind of increasing public acceptance (that the question of torture could be openly discussed: “it's not an absolute, there are moments when, there are individuals for whom...”) --✕--> public discussion


the too high threshold for entry into political discussion (or resetting political agendas) --> the mythic completely innovative inaugural agenda-setting event =/= low-threshold ideas (look like *reactive* ==constitute==> proposition about a very different way that the future should be organized)

@Pierre, apass: placing something into the political sphere --> pure innovation (the mythic alternative = completely innovative inaugural agenda-setting event) ==> the too high threshold for entry into political discussion =/= low-threshold ideas (might look like *reactive* ==constitute==> proposition about a very different way that the future should be organized):
•slight shift in emphasis
•slight shift in interpretation
•a little re-definition
•a reactive mimicry
•




expendable people targeted for discrimination, injury and death, in a continuing wave of violent economic, psychic, social, political, medical and juridical assaults


Keenan on the possibility that justice might not be simply possible

deconstruction's ethico-political pertinence:
•reference to its thematic or referential considerations of issues (ethics, race, feminism, etc.)
•its formal homologies with political interventions --> deconstruction of authority as liberating ideology-critique
•ruin the categories on which political discourse and reliable knowledge found itself
}==> axiom: ethics and politics are matters of choice : determinations and acts of a subject with an identity (whether strong or weak) held to be [*]free: capable of understanding and integrating that knowledge with a response to the demand to act
[*]subject: name of the time and place in which knowledge can be articulated, *the right to the passage from knowing to doing*

undecidability --> Derrida
unreadability --> de Man

-what is more radically unsettling than criticism? (...reading)
@Sina

“the subject who reads is the subject who choose” ==> responsibility

...................................

Eichmann --> faced a legal forum
Mengele's skull --> faced a scientific forum
}--Keenan--> (two different discursive operations) each *inaugurates* a fundamental concept and practice within the politics and epistemology of war crimes investigations

*cultural turn towards testimony* --> the speech of the witness

[?we are in the] era of the witness --> legitimized and validated victims

dramatic and emotional
trial: form of historical and political pedagogy
not merely to convict the accused but to “reach the hearts of men”

political agency of witnesses (survivors)

narrative in war crime investigations --> document ~= witness --> forensic approach

human remains are the kind of objects from which the trace of the subject cannot be fully removed

exhumation
examination

...................................

Mona is actually concerned with the separation of the spheres of ethics and knowledge
strength <--> “Gewalt” <--> valere <--> Vale <--> value*

vergüenza, a collective sentiment, of one's own dignity and self-esteem, shame
vergüenza ajena --> fremdschämen --> (one of the essential features of aidos/aidôs [αἰδώς]) the Greek personification of modesty
“bashfulness,” “diffidence,”
“respectful,” “reserved,” “revered,” --> vereor (or vereri): in religion, “to fear,” “to revere,” حرمت “to have respect or scruple for.” Vereor belongs to a family of words that derive from the Indo-European root ᵒswer-, meaning “pay attention,” like the Greek horan [ὁϱᾶν] (to look, pay attention, see)

one must take the path in exactly the opposite direction

(let's not be) persons con vergüenza : persons of honor, persons of their word. It is not so much that they keep their promises, but that they are bound by the word that they have given --> they commit to cumplire: “to carry out,” “to accomplish a mission,” [=/= “leaving your post,” Kafka]

vergüenza =/= to attack the community }-->? khashm خشم indignation: rupture of an implicit contract based on norms and conventions

the sentiment (and performance of Tarof in a weird way, and) of verguenza construct relations of social solidarity, the tie --> to give structure to the relationship to the gods (as well as that between persons) --> *aidos* becomes constitutive of shame civilization (that continues to mutate)

shame, sham, to “cover up” shameful parts
aischune[=/= *aidos* (==> *kleos* “fame”) defines the Homeric hero, aidos precisely identifies the definitive requirement of the hero, his “regard” for his philoi (φίλοι  royal friend/advisor of the king) and his genos (γένος, social group claiming common descent)]: to dishonor [=/= beauty, in Plato] }--> to disfigure; tied to the body, and in the case of the female body --> blush, as in the sensitive plant

aidos (~= moderation [provoked by the regard and expectations of the other]) =/= *excess* [--> in my lectures i usually don't respect/regard the expectations of the other]-->? that which separates me from the Homeric hero

(these are all about the regulation of the world)--> in a way also that which Mona demands
Mona need to analyse her question of (caused) violence and calamity:
•disposal the Promethean technai [τέχναι] (when she asks “who gave them the tool to kill?”)
•the logos [λόγος] of the arts and discursivity (when she demands conscience and justice [~ dike, another greek tool])

for Aristotle: aidos ==> clean ethics: pathos (an affection that involves the body)
*the form of fear proper to free men* --> properties proper to truth

from aidos [linked to the Latin videre (to see)], to vergüenza [linked to the Greek horan (to see)], we remain in the space of the *gaze*

...................................

Veena on *how knowledge is secreted in relation to catastrophic events*

‘inordinate knowledge’ --> beyond the act of merely knowing
=/= pale intellectualized distracted archived knowledge --> it is the subject who has
to discover which aspects of knowledge matter to her and where her attachments lie

--Veena--> (with pale or excessive, it is not the form of knowledge, rather) it is the way in which knowledge enters the realms of the social

those who have to endure what they cannot ignore
pale --> bare --> dark --> filled with plenitude

different modes of knowing as means of navigating the catastrophic (=/= simply knowledge about an object)

*reality does not have that frontal character*, (it is rather) like atmosphere, deeply embedded within context
[*]context: the weaver's loom that is discerned within the cloth it weaves

Donatelli --destruction--> small, recurring, repetitive crises that define everyday life itself or are grown within the everyday
*event of traumatic loss functions as:
•an event
•a figure of thought

20th century as the century of genocides : the story of collective violence from the point of view of victims and survivors <-- we must contest this story

•(Kleinman & Kleinman, Mookherjee:) victim stories ==> voyeurism
•(Fassin & Rechtman:) ubiquity of a trauma narrative substitutes critical engagement with the structural forces of inequality (or discrimination by a psychologizing of experience and of subjectivity)
•
•

category of the victim is not transparent =/= bureaucratic legal forms through which the victim status is produced aligns with very different kinds of knowledge (shamanic, ritual, genealogical) to generate different kinds of affects

1947 Partition of India (marked by massive intercommunal killing, rape, and abduction of women) ==/==> victim
==> refugees, evacuee property, abducted persons

his fictionalized account of my responses to his questions inspired me to think
(your fictionalized account of my response to your question inspires me to think)

[to] rake the fallen leaves of language and literature to recreate experiences...

(usually) “treason” ==> massacres and violation of human rights by governmental forces

(one is forced to see events in other countiries in the light of issues pertaining to)  transitional justice and the global form of truth

unknown dead imagined as hungry and thirsty ghosts
*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowledge necessary to make them into benign ancestors*
-the difference between kin and strangers, ancestors and ghosts

**hospitality being offered to the stranger could also become a way of reincorporating the estranged kin**(? -iranian hospitality?)

the intertwined nature of bureaucratic power and ritual action

the dead are haphazardly buried that have to be then contained or transformed through shamanic knowledge and ritual manipulations? -Veena

modern bureaucratic procedures ==> tear apart the continuity of generational connections <-~ the work of ritual to restore connections is engaged

the different ways we come to know something =/= the experience of ‘carrying’ a knowledge


...unknown dead in a milieu in which ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions =/= Ta'zieh: ancestors in contexts in which the relation to the dead is commemorated primarily through national rituals

(in the Jeju uprising/massacre case that Veena studies) ‘victim’: the qualifying condition for genealogical connections to be maintained in imagining kinship as constitutive of the relations between the living and the dead [=/= victim: an appeal to the authority of subjective experience, or the knowledge produced by the State about the dead as victim or traitor]

bureaucrats (victim or traitor?) and shaman (ancestor or ghost?) --> entanglement of different ways of knowing and classifying

(for the survivorss of Jeju after 70 years) inordinate character of knowledge appears in this world as the unbearable burden of not being able to convert your dead kin into ancestors consigning them to a ghostly existence

--> so that the ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human rights


reputation of a woman --> the marriage prospects of girls --> ideas of purity and honor --Veena--> “poisonous knowledge” secreted by the large-scale abduction of women (in India-Pakistan Partition)

-cultural understanding of sex as especially polluting for a woman

disclosure or a coming to know that a close relative had a hidden history tied to large historical event --> announcing an “otherness” to a close relative with whom one had inhabited a life.

Partition ==> distortion of everyday language itself and its bodying forth
bodily nature of language
poetry suffused with exquisite portraits of grief
the sense that kinship relations themselves have become lethal

(journalism's) trap of knowledge/ignorance (ruth/falsity) binary [asking for formal solutions to problems of indeterminacy because of the finitude of knowing subjects or veiling of objects] =/= (Veena trying to) attend to regions of knowledge that can turn us to change the questions we ask

(inordinate) knowledge is contended with locally, diurnally, repeatedly

Veena asking how is this knowledge [catastrophic event secrete knowledge in the everyday] endured or contested; concealed or revealed; and what are *rhythms* of these movements?

*inordinate knowledge*
-as citizens, how do we deal with the knowledge that torture is regularly practiced as part of the security apparatus of many democracies?
-what responsibility do we bear for these practices that are before our eyes--that we cannot but help know?
-As relational beings how do we reveal the extent of sexual violence or violent histories of our families to our children and to our grandchildren?

(?to make) responses in terms of the cultural repertoire of one's own society relating to the care of the dead

the necessity of embracing a mismatch between harm and healing, between not knowing and shading your eyes from what you cannot but help know [-acceptance of a certain degree of ignorance as essential for life]

...................................

[...]