[...]an
(="frds scrmbld"nttrm="Godard">Goda riding with the) exponential disinformation of legend
="large lg2" stl="font-size:111%">
learn to talk with night ='lgc'><='lgc'>-- not indicative of a knowing subject
='lgc'>='lgc'>--> to become both hypnotized ='and'>& hypnotic whisper
="trms">language of mood (subtle movements of)='lgc'>:
="lsts lst1">•temperature drops
="lsts lst1">•="trms">intermittent gusts of air and wind
="lsts lst1">•snapping of tree branches
="lsts lst1">•shooting comets of sky
Bronze Age eschatologies
queen of riddles
cosmic idolater
her ="trms">language never argues, only pro="trms">positions
dark thoughts
evanescing moon
...guerilla leader who fled into the mountains and froze to death beneath the night sky
thoughts of
="lsts lst1">•obvious separation (from family, ="trms">lovers)
="lsts lst1">•potential victory and loss (fata="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic struggle)
="lsts lst1">•futility of human experience amid insects and ="trms">animals creeping in his midst (transfigured)
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> ="trms">wondering='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> uprising='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> possession ='lgc'>+ dispossession='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> countdown='strcls'>* شمارش معکوس
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> disappearance='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> abdication='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> dismay='strcls'>* جبن
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> obscenity='strcls'>* جبن
='strcls'>***night ='lgc'>--to='lgc'>='lgc'>--> bring the mind elsewhere='strcls'>***
Mirza Kuchak ="ppl">Khan
Jangali
...once the leader of the jungle movement; now the jungle will confiscate him
(tactics of the willed unknown)
inspiration ='lgc'>='lgc'><='lgc'>--> madness
horoscope ='lgc'>='lgc'><='lgc'>--> puppetry
sensitivity to lower-grade intimation ='lgc'>='lgc'>==> gaining of subtle lunatic powers (in the arts as well ='at'>#feedback)='lgc'>:
="lsts lst1">•slight ="trms">paranoiac ability
="lsts lst1">•slight manic ability
="lsts lst1">•slight delusional ability
="lsts lst1">•slight ="trms">schizophrenic ability
="lsts lst1">•slight obsessive ability
="lsts lst1">•slight melancholic ability
when dreams replace sleep
when the dead pass into the deep of the night
when night's deep appears in those who have disappeared
="ppl">Blanchot
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="ppl">Mohaghegh on Blasim's The Madman of Freedom Square
the ="trms">story of two foreigners known as ‘the blondes’, identical twins of fair hair and complexion who come each morning (their place of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin and purpose unknown) to roam down the main street of a neighborhood called the ‘Darkness District’. This quarter of the capital city is thus named for being the only sector still lacking electricity, and our nar- rator describes the residents there as physically gaunt and existentially worn down. This is an unwell place, and so the sudden arrival of the blondes re="trms">presents a contrast, a radical anomaly and an enchantment-in-waiting for a zone that otherwise wants nothing more than to lay down and give up forever. We are told that the ambiguity of their circadian walk has an immediate transformative effect on the district; though these figures never speak, they cast gentle glances upon the inhabitants on either side of the street, and this courtesy soon bears miraculous fruit as the wishes of each person, young and old, man and woman, find themselves granted. By day and by night, the Dark- ness District escapes its former wretchedness to become an increasingly scenic area, with the government finally bringing electrical power and the locals planting flow- ers and showing acts of kindness to one another…all in honour of their two strange visitors (with whom we ="trms"nttrm="already,spread">read that everyone has grown enamoured). They even build a stone monument in veneration to these silent newcomers. But then one morning the blondes do not ="trms">materialize, as a violent coup is underway that sets the district on fire with bombs and missiles; amid the fighting, our ="trms">narrator is flung against a wall, his life then saved by one of the blondes (their statue since demolished), and awakens in a mental asylum railing about the speechless aliens who rescued him (and the others)—only to find that no one has any ="trms">memory of such beings or any trust in his recol- lections of them; he later finds himself s="trms">trapped with a detonative suicide vest (the final light-bracketed image).
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="ppl">="ppl">Morton on Weber ='lgc'>='lgc'>--> ="trms">sociology is itself (the logistics of) disenchanted in exploring disenchantment
charisma-based ="trms">society ='lgc'>='lgc'>='lgc'>~=> disenchanted bureaucratic ="trms">society
charisma='lgc'>: (="trms">paranormal) force field that surrounds and penetrate us with ='strcls'>*healing ='lgc'>+ destructive='strcls'>* consequences
(='lgc'><='lgc'>-- this is super ok as long as that force field is not curated by wannabe spiritual philosopher human)
="trms">bestiary='lgc'>: ="trms">paranormal ex="trms"nttrm="cluster,club">cluded by ="trms">religion
agricultural ="trms">societies monopolized charisma (='lgc'>='lgc'>--> king) ='lgc'>='lgc'>--> logistical functioning of the ="trms">world of agriculture ='lgc'>='lgc'>==> global warming
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neolithic privatization of enchantment ='lgc'>='lgc'>==> monotheism
Holo="trms">cene ='lgc'>='lgc'>--> strategy of survival at any cost
(="ppl">="ppl">Morton echoing the cliche of artists wanna do magic='lgc'>:) “art is demonic”='lgc'>: it emanates (not designed) from beyond sense that the artist is not in charge of, d="trms"nttrm="danger,stranger">angerous ="trms">causative flicker
='lgc'>~ ‘art='lgc'> = charisma’ ='lgc'>[= cause ='and'>& effect='lgc'>]
='lgc'>--="ppl">="ppl">Morton='lgc'>='lgc'>--> (='thdf'>bad idea of) art ='lgc'>='lgc'>==> charismatic ="trms">causality
force-like ="trms">animal magnetism
magic='lgc'> = ="trms">causality ='lgc'>+ illusion
appearance and essence are two ="trms">different sides of Mobius strip
(pre-neolithic ='lgc'>='lgc'>-->) ='strcls'>*we live in a ="trms">world of tricksters='strcls'>* (raindrops are tricksters,,,)
incomprehensible charisma of kitsch
(the objects in my room contain a palpable enjoyment that is without me, found objects that spray charismatic ="trms">causality ='lgc'>[without devotion or trust='lgc'>])
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(Zizek's) ="ppl">Lacan four discourses via porn actress facial ="trms">stages='lgc'>:
="lstsrd">1- ecstatic state ='lgc'>='lgc'>--> overwhelmed
="lstsrd">2- ="trms">serious ='lgc'>='lgc'>--> hard work, ="trms">instrumental control
="lstsrd">3- boredom ='lgc'>='lgc'>--> ignorance, in="trms">difference
="lstsrd">4- mocking ='lgc'>='lgc'>--> is this all you can do, smile
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body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all ='lgc'>='lgc'>--> one can only bear witness and offer testimony (='lgc'><='lgc'>--="ppl">Avital='lgc'>-- ='thdf'>this is why ="trms">writing is so often bound up with illness, “="trms">writer='lgc'> = invalid”)
cultural phantasms of bodily mutation
the body never stays put long enough to form self-identity ='lgc'>--(='thdf'>this is why)='lgc'>='lgc'>--> our ="trms">ancestors used to fast-forward and just lose it ='lgc'>[transcending the body='lgc'>]
in Dostoevsky
body is variously insulted and humiliated ='lgc'>='lgc'>--> subjected to injury (an injury capable of ="trms">language and disclosure)
='lgc'>='lgc'>--> idiocy offered a delicate conflagration of soma ='lgc'>+ psyche
illness='lgc'>: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)
(when you get hurt ='lgc'>='lgc'>-->) body='lgc'>: “Honey, I’m home, I am your home.”
your body fighting for you
healing without cure
illness ='lgc'>--="ppl">Avital='lgc'>='lgc'>--> essentially related to the experience of injustice ='lgc'>='lgc'>~= your Geworfenheit
="lsts lst1">• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
="lsts lst1">•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
="lsts lst1">•illness brings with it an alternative ="trms">system of ecstasy and meaning
="lsts lst1">•='strcls'>*illness='lgc'>: an inescapable condition of being='strcls'>*
="prgrph">-
(Dostoevsky's Myshkin) suffers a sacred illness
='lgc'>[your='qstn'>?='lgc'>] ="trms">heritage ='lgc'>='lgc'>-->
backed up by ="trms">literature
backed up by philosophy
claimed by mythology
='strcls'>*epilepsy='strcls'>* (has a place in the ="trms">history of thought) ='lgc'>='lgc'>--> the Idiot's illness
="lsts lst1">•between psyche ='and'>& soma
="lsts lst1">•between the ='strcls'>*theory of trauma='strcls'>* (which focuses the ="trms">history of the subject) ='and'>& the ='strcls'>*theory of fantasy='strcls'>* (which refers to ="trms">transference and counter="trms">transference)
="lsts lst1">•the only illness to have its own mythological figure ='lgc'>='lgc'>-->
="lsts lst1">•madness
="lsts lst1">•visionary ="trms">excess
herald of epilepsy='lgc'>: Hercules, Buddha, ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alexander the Great, Julius Caesar, Napoléon, Lord Byron, Pascal, Van Gogh, Dostoevsky, etc.
foolishness
drunkards
maniacs
the pathologically resentful
the envious
a rapist
a crowd of cheaters
classic ="trms">neurotics
subjects of delusional rantings
subjects of criminal intent
conscious ='lgc'>=/= unconscious ='lgc'>=/= drive
contract to his illness
manipulations of care
the sick often find someone who is even sicker to take care of (='lgc'><='lgc'>-- the case with the Prince)
(="trms">according to ="ppl">Nancy ='lgc'>='lgc'>-->) ="trms">literature has always tried to produce the body (which philosophy suppresses)
any discussion of the body risks engaging a double bind (a psychosis)='lgc'>:
="lsts lst1">•fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to produce a discourse on the body
="lsts lst1">•fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure not to produce discourse on the body
='lgc'>--="ppl">Nancy='lgc'>='lgc'>--> ='strcls'>*the sick body='strcls'>* (in a frenzied state of belated, compensatory awakening) ='lgc'>--="trms">demands='lgc'>='lgc'>--> a ="trms"nttrm="already,spread">reading (="trms">interpretive and diagnostic strategies) that often culminate in ='strcls'>*an ="trms">excess of discourse='strcls'>* ='lgc'>='lgc'>==> opens up the space of necessary obscurity by which our bodies come to us
="ppl">Nancy ='lgc'>='lgc'>--> The body does not know; but it is not ignorant either. Quite simply, it is elsewhere. It is from elsewhere, another place, another regime, another register ='lgc'>[not an “obscure” knowl="trms"nttrm="knowledge,Knowledge">edge, or a “pre-conceptual” knowl="trms"nttrm="knowledge,Knowledge">edge, or a “global,” “immanent,” or “immediate” knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>]
="lsts lst1">•philosophy calls “body” pre="trms">supposes the determination of something like an
="trms">authority of “immediate knowl="trms"nttrm="knowledge,Knowledge">edge,” a contra="trms">diction in terms, which inevitably becomes “mediated” (as “sensation,” “perception,” synaesthesia, and as immense reconstitutions of a pre="trms">supposed “re="trms">presentation”)
the site of nonknowl="trms"nttrm="knowledge,Knowledge">edge that the body ="trms">traverses ='lgc'>--="ppl">Nancy='lgc'>='lgc'>--> ='strcls'>*is related to thought='strcls'>* ='lgc'><='lgc'>-- the body thinks (in a sense) beyond giving or making sense
='lgc'>='lgc'>==> ='strcls'>*thought is itself a body='strcls'>*
="prgrph">-="ppl">Heidegger was the one who unhitched “thought” from philosophical operations and gave it weighs in as body ='lgc'>='lgc'>==> ="ppl">Nancy
in Dostoevsky ='lgc'>='lgc'>--> the body commended by ='strcls'>*illness='strcls'>* bears a ="trms">memory trace of the ='strcls'>*sacred='strcls'>* (='lgc'>+ ="trms">finitude of all bodies)
“God is dead='lgc'> = God no longer has a body” ='lgc'>==="ppl">Nancy='lgc'>='lgc'>==> bodies (bereft of trickle-down ="trms">symbolicity) will have to be='lgc'>:
="lsts lst1">•pumped up
="lsts lst1">•prosthetically amplified
="lsts lst1">•steroid-enhanced
="lsts lst1">•“built”
="lsts lst1">•buffed
="lsts lst1">•bionically ensured
="lsts lst1">•="trms">drugged
="lsts lst1">•“medicated”
="lsts lst1">•cloned
="lsts lst1">•remade
='lgc'>='lgc'>==> the ="trms">technobody or replicant will be made to substitute for the lost body of the divine trait
last night he dreamed of (apocalypse ="trms">technological dominion='lgc'>:) sp="trms"nttrm="already,spread">read of the railroad and the distribution of connectors installed by new ="trms">technologies as instigators of the unsacrificeable...
(in ="trms">literature) apocalypse='lgc'> = vehicle (a ="trms">technological momentum)
the unnamed God has vanished together with this unnameable thing...
Myshkin’s illness still binds him to the sacred ='lgc'>='lgc'>--> this body retains and persists in making sense, the illness continues to produce sense
...poverty, hunger, deportation, torture, deprivation, ugliness, ="trms">horror ='lgc'>='lgc'>--> bodies sacrificed to nothing
='lgc'>[='strcls'>*='lgc'>]sacrifice='lgc'>: a body's passage to a limit where it becomes the body of a ="trms">community
(after Christ ='lgc'>='lgc'>-->) body is nothing but a wound ='lgc'>=/= illness
(when it persists) pain ='lgc'>='lgc'>==> I'm not well, I'm in trouble, therefore I am.
jouissance='lgc'>: a pain that succeeds ='lgc'><='lgc'>-- a place where being, utterly exposed, is external to itself
='lgc'>[='strcls'>*='lgc'>]body='lgc'>: surplus of objectivity
our body acts as a traumatic place (that causes a series of fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures)
="large lg18" stl="font-size:118%">
(idiot's seizure) epilepsy
Then suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously re="trms">membered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.
(going to fetal ="trms">position)
seizure='lgc'>: an enactment of a wish to return to the womb
epilepsy ='lgc'>--Sutterman='lgc'>='lgc'>--> sadomasochistic phantasms that feature the self as murdered ="trms">child
breaking a prized vase
delivering rants in place of conversation
Dostoevsky's idiot='lgc'>:
="lsts lst1">•repugnant
="lsts lst1">•uncanny
="lsts lst1">•a kind of ="ppl">Bataillean reversal (at bottom is unmistakably ="frds scrmbld"nttrm="Christianson">Christian)
="lsts lst1">•provokes ="trms">love
="trms">according to Dostoevsky='lgc'>: ='strcls'>*idiot ='lgc'>==provoke='lgc'>='lgc'>==> ="trms">love='strcls'>*
Faust had reported that two souls inhabit his body ='lgc'>[='lgc'>='lgc'>==> switching body types='lgc'>] ='lgc'>{='lgc'>='lgc'>--> two sick bodies='lgc'>} (="trms">hallucinated ='lgc'>+ ="trms">internalized)
="lstsrd">1. the ailing body ='lgc'>='lgc'>--> you can get rid off with ="trms">drugs (dealt with Mep="trms">histopheles)
="lstsrd">2. the abandoned body ='lgc'>='lgc'>--> inglorious corpse
body doubles reflecting one another (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to mirror)
="ppl">Avital ='lgc'>--='not'>✕='lgc'>='lgc'>--> movements ='lgc'>[such='lgc'>] as ="trms">Positive Action, ="trms">Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.
="large lg18" stl="font-size:115%">
torturer ='lgc'>='lgc'><='lgc'>--> healer
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="large lg10" stl="font-size:115%">
شطح shath='lgc'>: ="trms">literary ="trms">technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath='lgc'>: contradictory speech (kofr ='lgc'>+ iman)
del-bari (dressing up and going out='lgc'>[='qstn'>?='lgc'>]) ='lgc'>=/= gush be harf kasi dadan (="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening)
گوش به حرف کسی دادن ='lgc'>=/= دلبری
خجسته khojaste='lgc'>: thinking all the time that everyone is saying hello to you
="ppl">Hafez='lgc'> = connected pockets of meaning ='lgc'>=/= ="ppl">Ferdosi's organized pockets of meaning ='lgc'>=/= ="trms">bestiary's ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed pockets of meaning
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indian ocean diaspora
indian ocean slave trade ='lgc'>='lgc'>==> atlantic slave trade and the new-="trms">world diaspora
Lee ='lgc'>='lgc'>--> influence of African and afro-="nms">iranian people on other ="nms">iranians and on persian ="trms">society and culture
Ziba ="ppl">Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in ="nms">iran
(recovering what can be recovered of their industrial lives)
="nms">iranian ="trms">history ='lgc'>='lgc'>--> issues of='lgc'>:
="lsts lst1">•race
="lsts lst1">•gender
="lsts lst1">•="trms">religion
="lsts lst1">•elite ="trms">social and economic ="trms">networks
="lsts lst1">•="trms">nature of slavery
="lsts lst1">•value of subaltern ="trms">history
='thdf'>the idea of (academioc study of) ="trms">history='lgc'>: study of structures, institutions, abstractions ='lgc'>='lgc'>==> ="trms">generalizing ="trms">categories (such as slavery, freedom, ="trms">modernization, etc.) ='lgc'>=/= (biographical turn) towards biography of one woman
='strcls'>****(biography ='lgc'>='lgc'>~='lgc'>~>) ='strcls'>*personal experience='strcls'>* ='lgc'>=/= (="trms">category of) slavery='lgc'>: an abstraction that bunches together and confuses ="trms">historical instances of displacement, isolation, dependence, unfree labor='strcls'>****
(='lgc'>--="nms">Cinderella='lgc'>='lgc'>-->)
personal experience ='lgc'>=/= displacement
personal experience ='lgc'>=/= isolation
personal experience ='lgc'>=/= dependence
personal experience ='lgc'>=/= unfree labor
19th century ="nms">iran (='lgc'>='lgc'>--> estimations='lgc'>:)
="lsts lst1">•one/two million slaves exported into persian gulf (to Bandar Abbas in ="nms">iran) from east-african/indian-ocean trade
="lsts lst1">•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)
1868 census conducted in ="nms">Tehran='lgc'>: 2.6='prcnt'>% of the civilian population of the city was designates as african slaves and/or “household servants”
="trms">categories of slave/servant in shii ="nms">iran='lgc'>:
="lsts lst1">•nokar نوکر male servantkh
="lsts lst1">•khedmatkar خدمتکار female servant
="lsts lst1">•kaniz siah کنیز سیاه female black slave/servant
="lsts lst1">•khajeh خواجه male black slave/servant
="lsts lst1">•gholam siah غلام سیاه male black slave/servant
issues of='lgc'>:
="lsts lst1">•race
="lsts lst1">•="trms">religion
="lsts lst1">•assimilation ='lgc'>='lgc'>--> ='strcls'>*enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households='strcls'>* ='lgc'>[Dade='lgc'>: persian for nanny, nursemaid='lgc'>]
Ziba ="ppl">Khanum
she is re="trms">membered by her great-grand="trms">children as their earliest ="trms">ancestor
her descendants relate ="trms">different ="trms">stories of her o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as part of family lore
she was purchased in Zanzibar, others sug="trms">gest Mombasa (='lgc'>='lgc'>--> as commodities slaves were classified by country of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='lgc'>: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis ='lgc'>[these term refere to the ports='lgc'>])
="trms">modern rationalization for Ziba's sexual ="trms">relationshipto Haji Muhammad ="frds scrmbld"nttrm="Alice,Shariati">Ali='lgc'>:
="lsts lst1">•Haji took her a concubine wuth the per="trms">mission of his wife
="lsts lst1">•because his wife was sick and could no longer serve him
="lsts lst1">•master married Ziba after his wife's death
there were no barriers (either legal, ="trms">religious, moral) to a master taking a slave as his concubine
both ='strcls'>*slavery='strcls'>* and ='strcls'>*concubinage='strcls'>* were recognize and regulated by islamic law (shari'a)
umm-walad ام ولد mother of the son ='lgc'>='lgc'>--> slave woman کنیز impregnated by her owner, thereby bearing a ="trms">child
='lgc'>--Lee='lgc'>-> slave woman might, under these circmustances, have a strong incentive to bear a ="trms">child by her master, in order to move toward the center of her master's household, to protect herself from sale, to free her ="trms">child and herself, and to in="trms">herit part of the master's wealth (through her offspring) ='lgc'><='lgc'>-- the sexual aspects of the ="trms">relationship were considered incidental ضمنی and carried no moral stigma or ="trms">social shame ='lgc'>[='lgc'>=/= ="trms">children born to slave fathers were slaves='lgc'>]
gathering of men (were held regularly) as ="trms">social occasions for business, entertainment, smoke opium, etc.
clandestine conversations were not unusual
shari'a was ="trms">interpreted and administrated by shii clerics in Yazd, and there was always room for manipulation of the law
Ziba ="ppl">Khanum's ="trms">situation illustrates the problem of applying western legal ="trms">categories of “slave” and “free” to the lived experience of enslaved women in ="nms">iran
(her legal status as a free woman had little consequence ='lgc'><='lgc'>-- she remained dependent of the family and lived in their household)
='strcls'>***limited value of “slave ='lgc'>=/= free” ='lgc'>--Lee='lgc'>='lgc'>--> when applied to the study of muslim ="trms">world='strcls'>***
="trms">modern state ='lgc'>='lgc'>==> “slave ='lgc'>=/= free” (pre="trms">supposing a secular state that is able to guarantee the lives and properties of individuals who can claim its protection) ='lgc'>}='lgc'><='lgc'>-- ="trms">societies that are constructed around the ideas of='lgc'>:
="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights, citizenship, secular state ='lgc'>=/=
| | |
kinship, belonging, ="trms">religious ="trms">authority, hierarchies of dependence (='lgc'><='lgc'>-- middle east)
19th century ="nms">iran ='lgc'>='lgc'>--> there was no ideal within the ="trms">society of freedom from ="trms">relationships (of kinship, household, belonging, ="trms">community solidarity, wealthy patron)='lgc'>--with='lgc'>='lgc'>--> implications of dependence, obedience, ="trms">obligation
="lsts lst1">•any such freedom would have left an individual ='strcls'>*isolated='strcls'>* and ='strcls'>*vulnerable='strcls'>*
='strcls'>****
all enslaved persons (and akk other persons) in 19th century ="nms">iran necessarily were ='strcls'>*embedded in muslim households='strcls'>* and moved along a continuum of whatever ="trms">situation of power, respect, wealth, independence they might be able to ='strcls'>*negotiate='strcls'>*
='at'>#="nms">Cinderella
='strcls'>****
women ='lgc'>='lgc'>--> at the margins of wealth and power ='lgc'>='lgc'>--> slave women most especailly (they moved toward the center by='lgc'>:)
="lstsrd">1. performed valuable domestic duties
="lstsrd">2. became the master's regular sexual partner
="lstsrd">3. bore the master ="trms">child
the goal of most women (slave or not) om 19th century ="nms">iran ='lgc'>='lgc'>--> to negotiate the most respected ="trms">position (within the family that they found themselves attached to) ='lgc'><='lgc'>-- ='strcls'>**the defining factor was gender, rather than slavery='strcls'>**
='lgc'>='lgc'>--> for example Ziba ="ppl">Khanum's free life after the death of her master was determined by ='strcls'>*gender='strcls'>* more than her previous ='strcls'>*slave status='strcls'>* or by ='strcls'>*perceptions of race='strcls'>*
babi movement in 1844 ="nms">iran
baha'i teachings of detachment and resignation in the face of adversity
Ghulam ="frds scrmbld"nttrm="Alice,Shariati">Ali by the end of hi life was the lar="trms">gest landowner in the vity and extremely influential in politics and business affairs ='lgc'>[he had three kaniz='lgc'>: Fezzeh (silver), Zaffaron (saffron), Shireen (sweet)='lgc'>]
...complete disappearance of the african diaspora in ="nms">iran (!!='qstn'>?='qstn'>?)
Lee='lgc'>: how Ziba ="ppl">Khanum's life be re="trms">presented and understood='qstn'>?
Spivak forcefully and poignantly de="trms">monstrates the appropriation of subaltern voice of the british imperia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list “civilizing ="trms">mission” by indian nationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists and marxist theorists in support of revolutionary ideologies ='lgc'>='lgc'>--> the absent and silent subaltern can be re="trms">presented in support of any ="trms">position at all
Spivak sug="trms">gests that a ="trms">history of subaltern people (individual or conceived as a class) cannot be ="trms">written at all ='lgc'>+ should not be attempted
='lgc'>='lgc'>~/=
Eve Troutt Powell ='lgc'>='lgc'>--> ='strcls'>*the d="trms"nttrm="danger,stranger">anger of applying american abolitionist ="trms">narratives and assumptions of atlantic slavery to very ="trms">different ="trms">situations in islamic realms='strcls'>*
(Lee making Spikvak's ="trms">question ="trms">specific ='lgc'>='lgc'>-->) can Ziba ="ppl">Khanum ever speak='qstn'>? Lee's answer is no
we have no access to her thoughts or her inner life ='lgc'>--but='lgc'>='lgc'>--> that does not mean her life is without meaning or value to ="trms">history
='strcls'>*we must ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen for the african voice in ="nms">iran even when it cannot be heard='strcls'>*
siah siyah سیاه='lgc'>: afro-="nms">iranian ="trms">children (descendants of african woman slaves served as domestic servants and concubines) who remained in ="nms">iran, married local people, and could live normal lives as ="nms">iranians (although they might be identified as black)
='lgc'>='lgc'>==> ='strcls'>*some percentage of the ="nms">iranian population is of african descent (especially among the wealthy clases who could afford slaves) ='lgc'><='lgc'>-- this ="trms">heritage has never hardened into a clear ratial ="trms">category within the ="trms">society='strcls'>*
we must regard them as actors ='strcls'>*even when we cannot see their choices='strcls'>*
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="trms">childhood Elias chap1
='lgc'>[='strcls'>*='lgc'>]="trms">childhood='lgc'>: idealized romantic construct, with denied legal ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights, reflection of adults about themselves='lgc'>:
="lsts lst1">•nostalgia for an individual and collective ="trms">past
="lsts lst1">•
='lgc'>=/= ="trms">children vacillate between innocence ='and'>& awareness, morality ='and'>& immorality, cruelty ='and'>& kindness, foolishness ='and'>& wisdom, , , ='strcls'>**="trms">children act as sophisticated ="trms">consumers='strcls'>**
='lgc'>--Elias='lgc'>='lgc'>--> ='strcls'>***="trms">children make emotional, political, ="trms">consumerist choices='strcls'>***
how adults construct ="trms">childhood ='lgc'>='lgc'>--> ='strcls'>***="trms">aesthetic ="trms">social ="trms">imagination='strcls'>***
how adults ="trms">imagine ="trms">children (in idealized forms ='lgc'>='lgc'>==> evocation of emotions) ='lgc'>='lgc'>==> give meaning to (individual and) collective realities
="trms">childhood ='lgc'>='lgc'>--> worry ='lgc'>+ ="trms">obligation ='lgc'>=/= adulthood ='lgc'>='lgc'>--> ease ='lgc'>+ freedom
(my ="trms">childhood is sometimes re="trms">membered by me so ="trms">different than of my friends ='lgc'>='lgc'>--> makes the universal media objects ="trms">specifically precious='lgc'>: cartoons that were watched by us across border and time ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="frds">Sina's ="trms">Children's Media Watch ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">List ="trms">childrensmedia.net)
="trms">imagine ="trms">children ='lgc'>='lgc'>-->
="lsts lst1">•="trms">nature of emotions
="lsts lst1">•="trms">relationship to ="trms">religion
="lsts lst1">•="trms">relationship to ="trms">society
="lsts lst2">◦="trms">articulation of attitude towards ="trms">society
="lsts lst1">•constructing concept of='lgc'>:
="lsts lst2">◦individual
="lsts lst2">◦="trms">community
="lsts lst2">◦nation
="lsts lst2">◦gender
="lsts lst2">◦age
Elias's notion of emotion ='lgc'>='lgc'>--> a broad ="trms">category to index concepts of morally, ethics, politics, aspirational acts,
(everything depends on the ways we re="trms">member our ='lgc'>[emotional experience of='lgc'>] ="trms">childhood)
(="trms">memory='lgc'> = salad of) fragments of ="trms">memory ='lgc'>+ emotions from our experience ='lgc'>+ emotions experienced by others ='lgc'>+ what we have been told by others about our ="trms">childhood
common theory ='lgc'>='lgc'>--> age between two and eleven ="trms">children are most sensitive to external factors ='lgc'>='lgc'>==> most vulnerable to advertising
='strcls'>*age seven='strcls'>*
="trms">children are increasingly controlled by ="trms">symbolic ="trms">relationships and images (='lgc'>+ make judgment about things)
='strcls'>*under five='strcls'>*
='lgc'>{human characters ='lgc'>~='qstn'>?/= animated characters='lgc'>}='lgc'>='lgc'>--> belief in ="trms">imaginary characters and ="trms">monsters, management of emotions
='strcls'>*age two='strcls'>*
(end of) two ='lgc'>='lgc'>--> ="trms">children begin pretending (until age of five)
='strcls'>*over four='strcls'>*
idio="trms">syncratic ="trms">system of thinking about ="trms">causality (extraordinary plays larger role than adults)
create and identify emotions in visual images
fantasizing ='lgc'>=/= fantastical thinking
(for ="trms">children) wishing='lgc'> = mental ='lgc'>+ magical ='lgc'>+ it exists in relatio to ="trms">skill ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">Cinderella, waiting='lgc'>]
Elias's study of ="trms">children images (visual ="trms">material featuring ="trms">children) in Persianate cultures (turkey, pakistan, ="nms">iran) ='lgc'>='lgc'>--> (role of) ='strcls'>***="trms">childhood/="trms">children='lgc'> = location of enacted emotion='strcls'>***
="trms">childhood ='lgc'>+ ="trms">religion ='lgc'>+ visual culture ='lgc'><='lgc'>-- implementation of ideology in ="trms">society
turkey, pakistan, ="nms">iran='lgc'>:
="lsts lst1">•strongly ideological (like other states)
="lsts lst1">•multiethnic
="lsts lst1">•shaped by encounter with colonial empire
="lsts lst1">•strategic (='lgc'>=/= cultural) engagement with (west) global powers
="lsts lst1">•belief in the existence of charismatic ="trms">religious ="trms">authority
="lsts lst1">•belief in barkat برکت
="nms">Iran special ="trms">relation to ='strcls'>*="trms">religious visual art='strcls'>*
(Elias's) ="trms">aesthetic='lgc'>: ="trms">social ="trms">imagination, creating reaction without words (= showing)
='lgc'>=/= telling
='lgc'>=/= nonutilitarian form of contemplation of art
='lgc'>=/= cognitive
="large lg3" stl="font-size:112%">
Western mid 18th century philosophy ='lgc'>='lgc'>==> “="trms">aesthetics”
lower cognitive faculties
experience of sensate body
how the ="trms">world strikes the body
emotional and ="trms">affective ="trms">response
="trms">modern ="trms">aesthetics ='lgc'>='lgc'>--> contemplation of[...]